• Publications of The Korean Astronomical Society
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• v.39 no.1
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• pp.1-12
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• 2024

In this study, we investigated the time signal devices of Deungnu (circa 1270) and Gungnu (1354), the water clocks produced during the Yuan Dynasty (1271-1368). These clocks influenced Heumgyeonggaknu (1438) of the Joseon Dynasty (1392-1910), exemplifying the automatic water clocks of the Yuan Dynasty. Deungnu, Gungnu, and Heumgyeonggaknu can be considered as automatic mechanical clocks capable of performances. The Jega-Yeoksang-Jip (Collection of Calendrical and Astronomical Theories of Various Chinese Masters) contains records of Deungnu extracted from the History of the Yuan Dynasty. We interpreted these records and analyzed reproduction models and technical data previously produced in China. The time signal device of Deungnu featured a four-story structure, with the top floor displaying the four divine constellations, the third floor showcasing models of these divinities, the second floor holding 12-h jacks and a 100-Mark ring, and the first floor with four musicians and a 100-Mark Time-Signal Puppet providing a variety of visual attractions. We developed a 3D model of Deungnu, proposing two possible mechanical devices to ensure that the Time-Signal Puppet simultaneously pointed to the 100-Mark graduations in the east, west, south, and north windows: one model reduced the rotation ratio of the 100-Mark ring to 1/4, whereas the other model maintained the rotation ratio using four separate 100-Mark rings. The power system of Deungnu was influenced by Suunuisangdae (the water-driven astronomical clock tower) of the Northern Song Dynasty (960-1127); this method was also applied to Heumgyeonggaknu in the Joseon Dynasty. In conclusion, these automatic water clocks of East Asia from the 13th to 15th centuries symbolized creativity and excellence, representing scientific devices that were the epitome of clock-making technology in their times.

• Korean Journal of Acupuncture
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• v.29 no.3
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• pp.371-384
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• 2012

Objectives : The meridian system is a systematic complex of empirical knowledge, which functions as a basis of acupuncture treatment. In this article, we reviewed the visualization methods of meridian and acupuncture points through the investigation of the characteristics of Diagram of Meridians, Mingtang Diagram, Diagram of Meridians and Collaterals, Bronze Statues and Diagram of Bronze Statue. Methods : We investigated the characteristics of Diagram of Meridians, Mingtang Diagram, Diagram of Meridians and Collaterals, and Bronze Statues. We reviewed the visualization methods of meridian and acupuncture points in those classical Diagrams and analyzed their relationships among them. Results : In order to explain the meridian and acupuncture points easily, ancient people usually used drawings which are named Mingtang Diagram, Diagram of Meridians and Collaterals, by their own characteristics. Owing to their limitations of drawings on the 2 dimensional plane, Chinese people designed the Bronze Statue for Acu-moxibustion and its first invention was invented in Tiansheng age of Song dynasty. For several decades and centuries, these models and drawings were inherited, also reflecting variations of meridian system. As the Bronze Statue has a deficiency in the educational use because of its limitations of mass production, Diagram of Bronze Statue drawn on the 2 dimensional plane was invented. At the beginning of Mingtang Diagram, Diagram of Meridians and Collaterals, Diagram of Bronze Statue and Bronze Statue, their own characteristics were significantly differed with other diagrams and statues. We found that both diagrams and statues were gradually combined with description of the relationship between internal organs and the skeletal structure and the meridian system. Conclusions : Our findings suggest that Diagram of Meridians, Mingtang Diagram, Diagram of Meridians and Collaterals, and Bronze Statues are the basic form of data visualization, one of the infographics. We suggest that ancient Chinese people intend to explain the empirical knowledge using the ancient infographics of meridian system, but have limitations on reflecting theorical or abstractional meaning.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.20 no.1
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• pp.25-156
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• 2014

This thesis is consisted of studying of the medical literature about Five sense of organs. Five sense of organs are the eyes, tongue, mouth, nose and ears. Five sense of organs are performed human senses which external sensory information by accepting an important feature for maintaining the biological activity to be performed. The contents was compiled up to the Donguibogam to Chinese literature and documents encompass the Korea medical literature, Donguibogam related to the senses to identify the citation of each chapter, the actual quotation through doctrine and other publications revealed that the citation is to investigate how accurately identified through studying the analysis and observation. It is as following as I observed carefully the senses of Donguibogam quotations related to each other through doctrine and publishment institution follows in order of dynasties. There are four volumes of Han-dynasty, one volume of Weijinnanbei-Era, two volumes of Tang-dynasty, nineteen volumes of SongJinYuan-dynasty, seven volumes of Ming-dynasty as Chinese medical literature. There are four volumes of Chosun-dynasty as Korean medical literature. It is the most quotation publishment that the books of SongJinYuan-dynasty of above thirty-six-volume. It is the latest quotation book that is Gujinyigan in Chinese medical literature and Euirimchwalyo in Korean medical literature. It is very positive quotation considering even Donguibogam publishment year in 1613. The reference books are four volumes of Chosun-dynasty as Korean medical literature and thirty-two-volume of Chinese medical literature. By observing the quotation frequency, 157 times in Sheyideaiofang, 115 times in Yixuerumen, 74 times in Yixuegangmu, 39 times in Wanbinghuichun, 31 times in Euibangryuchwi, 30 times in Renzhezhizhifang and Gujinyigan, 28 times in Danxixinfafuyu, 23 times Hwangdineijing, 17 times in Nanshibizang and Yixuezhengchuan. Other else books have been cited less than 10 times. It might be made error that did not find the source of the books even though cited reference, also even though defining the source of reference it is only rare reference book. As mention above, there are a lot of discovering as the feature of reference Publications. Most of all we could find out the reference literature cited in Donguibogam, however we couldn't clarify other books in original books. Thus, we should remember that it did not coincide with cited marks when studying the Donguibogam.

• Journal of the Korean Society of Costume
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• v.22
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• pp.205-224
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• 1994

It was aimed to study the costume of Koryo dynasty based upon the thirty pictures of Bud-dha to hang on the wall among the existing Buddist paintings. The costume to study were made about 64 years during the King Chung-yol(1286) to the King Chung-jong(1350) which style was mostly related in Won Dynasty. 가) Men's wear ; 1. Hair style and hair dress ; Man tied up a top knot and they put on the hat such as a Kuan Kun and Mo. The young boys binds his hair up one, two, and three knot-s, and tied up with a hair ribbon, A kinds of Kuan-mo were Mine-lu-kuan Yuan-yu-kuan, Nong-kuan, Hae-chi-kuan Pok-du Yun-wha-kuan Yip-mo- and Tu-ku(Helmeto) 2. clothes ; 1) Colour of Koryo King's Mien-ku Kuan costume was not agree with blue and reddish black colour which was used in Yo, Song, Kum and Won Dynasty, however black and greenhish blue colour was agreed with. 2) The king wore T'ung-t'ien-kuan(Yuan-yu-kuan) and the government officials wore Chin-hien-kuan Hae-chi-kuan and Nong-kuan as a court dress. In general the king and the Crown Prince wore a hats which was used in T'ung-t'ien system however sometimes they wore small hats which was cited in literature. 3) Gate guard and upper garment wore colourful costume figured gold colour pattern which was distin-gtive costume system of Koryo. 4) A monk wore big sleeve long skirt big sleeve long jacket long skirt and shoulder scar-f full shoulder scarf or right hand shoulder opened scarf. 5) The Soldiers wore helmet shoulder or scarf pee-back hung-kap, pok-kap, yang-dan-g-kap we-yu-kap kun-kap, and boots and they carried arms. 6) The young boys wore scarf, loin cloth, long skirt, belt neckless, wan-silk, boots and foots wear and wristless. 나) Women's wear ; 1. Hair style and hairs and tied up with a hair ribbon and wore precious ston decorated hair dress wheel shape hair dress pan shaped head dress handkerchif covered hair dress decorated precious stone hair pin silk chippon made of head dress muf-fler shaped hairdress. Boots mocasin hae lee, suk and sandle wored as a shoes depends on the classes. They wore neckless, earing wres-tless and wan-pu-sik. 2. Closthe 1) High rank lade's wore un-kyun attached jacket and jacket sleeves decorated pleats and pleats decorated long skirt apron back apron knot belt, scarf this type is the same with Dang Dynasty five dynasty of china Song, Kum Won, Myung Dynasty and our cos-tume of Poe-hae, and Shilla Dynasty.

• Korean Journal of Environment and Ecology
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• v.30 no.5
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• pp.865-873
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• 2016

Since 2004, Asiatic Black Bear of the Jirisan National Park is subjected to the restoration project through the re-introduction by the Maritime Province of Siberia in Russia, North Korea, Northeastern part of China and Seoul Grand Park. The purpose of this study is to analyze diets with scat to identify Asiatic Black Bear's feeding habit and eating resources environment in the Jirisan National Park. 78 scats of Asiatic Black Bears were observed during the field studies of radio telemetry-marked bears and by chance in the Jrisan National Park, from 2005 to 2013. The relative frequency of occurrence demonstrated that the plants comprised the highest with 77%, followed by insects with 12.8%, mammals with 5.6%, birds with 0.5%, arthropoda with 0.5%, and others with 3.6%. Also, 52 scats among the collected scats that were measured for the ratio of food were subjected to dry weight, and plants were the highest with 91.2%, followed by mammals with 3.6%, insects with 1.0% and others with 4.2% in the order mentioned. Asiatic Black Bear's feed research demonstrated that the Asiatic Black Bear at Jirisan is omnivorous and that the vegetable food is the main feed instead of animal feed.

• Journal of Korean Medical Ki-Gong Academy
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• v.1 no.1
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• pp.13-59
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• 1996

Dep. of Classics &Medical History, College of Oriental Medicint, Kyung Hee University Today, many people are more interested Today, many people are more interested in preventing the disease than curing it. Chi-Kung(氣功) is the way of Life-Cultivation(養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae(三皇五帝) period to cure the abnormal circulation of the vital force and blood caused by damp(濕). 2. As the principle and the method of the Life-Cultivation of the Chun-Chu-Jeon-Kook(春秋戰國) period were recorded in Huang-Jae-Nai-Gyung(黃帝內經) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin(導引), Haeng-Chi(行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta(華引) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical, gymnastics what is called O-Keum-Hi(五禽?). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja'(莊子) or 'Hoy-Nam-Ja'(淮南子). 4. In Wui-Jin-Nambook-Jo(魏曺南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism(佛敎) and Taoism(道敎). Galhong(葛洪), the author of 'Po-Bak-Ja'(抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung, the author of 'Yang-Seong-Yeun-Myung-Rok'(養性延命錄) recorded the 'Yook-Ja-Geul'(六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae(隋唐五代) periods, especially So-Won-Bang(巢元方), the author of 'Jey-Bang-Won-Hwu-Ron' collected almost all of the Chi-Kung method, for curing the disease formed before Soo(隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob'(小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist(道敎內丹學波) in Song-Keum-Won(宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum'(八段錦) was appearde and assignment of six-Chi(六氣) for bowel and viscera in the 'Yook-Ja-Geul'(六字訣) was decided firmly, that is to say Lung-Si(肺-?), Heart-Kha(心-呵), Spleen-Hoa(脾-呼), liver-Hoe(肝-噓), Kidney-chui(賢-吹), Three-Burner-shi(三焦-?). 7. In Myung-Cheong(明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi(辨證論治) to the Chi-Kung field, and after Myung dynasty the style of doing 'Yook-Ja-Gyel'(六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kyung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak(氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom(氣功學敎室) and Medical Chi-Kung Center(氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician(氣功師) is also needed.

• Journal of National Security and Military Science
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• s.7
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• pp.155-231
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• 2009

Xu-Jing(徐競) an official of the Song(宋), a medieval Kingdom of China, wrote a book titled $\ll$Koryo Tu Jing(高麗圖經)$\gg$ which explains his travel to the Koryo as a member of diplomatic mission in 1123. $\ll$Koryo Tu Jing$\gg$ is the record of his personal experience in Koryo with many explanatory illustrations and especially contains 5 months' voyage record of his diplomatic fleet. His fleet set sail at a port located in the Ding Hai Xian(定海縣), Ming Zhou(明州) via a few islands of Koryo [Hyup Kye San(俠界山) , the Kun San Do(群山島) , the Ja Yon Do(紫燕島) , the Keup Su Mun(急水門) in Kang Hwa Gun(江華郡) and the Hap Gul(蛤窟) ] and finally arrived the Port Ye Song Hang(禮成港) . According to the Xu-Jing's record his fleet sailed the sea with the help of the favorable seaward winds and tides as the usual way of ancient sailing. The Xu- Jing's Fleet sailed the sea between the Mei Cen(梅岑), Ming Zhou(明州) of China and the Hyup Kye San(俠界山) of Koryo from about 5:00 a.m., May 24th(of the lunar calendar) to about 5:00 p.m., June 2nd. At this section, the average speed of the seaward winds was 19.45km/h and the average speed of the fleet which sailed only by the power of the winds was 6.29km/h. This means that 32.3% of the favorable seaward winds' speed was equal to the speed of the ancient fleet which sailed only by the power of the favorable seaward winds. The fleet sailed the sea between the Ja Yon Do(紫燕島) and the Keup Su Mun(急水門) from about 9:00 a.m., June 10th to about 1:00 p.m., the same day. At this section the fleet sailed by the power of tides in addition to the favorable seaward winds without oaring. The average speed of the winds was not different from that of former section and the average speed of the tides was 1.937km/h. And at this section the average speed of the fleet increased by 0.41km/h than that of the former section. This means that 21.1% of the speed of the tides was equal to the increased speed of the ancient fleet by virtue of the tides. The fleet sailed the sea between Keup Su Mun(急水門) and the Hap Gul(蛤窟) from about 1:00 p.m., June 10th to about 3:00 p.m., the same day. At this section, there were no seaward winds and the fleet sailed only by the powers of tides and oaring. And at this section, the tide increased the average speed of the fleet by 0.3114km/h and the fleet could sail at the speed of 4.3km/h. So we can conclude that the average speed of ancient fleet without any influences of the seaward winds and tides was 3.98 km/h. We can make use of the various sailing speeds of ancient fleets when judging their maritime activities. If we make use of the various sailing speeds of the ancient fleets as calculated in this article, we will be able to get various important informations about the certain ancient fleet's maritime maneuver. For example, we can infer the sailing routs of a certain fleet and the time when the fleet passed a certain spot by making use of the various sailing speeds of the ancient fleet. In this article I did not take account of the shapes of ships that consist of the ancient fleets and the sizes of the various ships and fleets. It was because that such factors would not change the foresaid conclusions seriously.

• Journal of Korean Medical classics
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• v.4
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• pp.19-73
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• 1990

Today, many people are more interested in preventing the disease than curing it. Chi-Kung (氣功) is the way of Life-Cultivation (養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions ; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae (三皇五帝 )period to cure the abnormal circulation of the vital force and blood caused by damp (濕). 2. As the principle and the method of the Life-Cultivation of the Chun-chu-Jeon-Kook (春秋戰國) periods were recorded in Huang-Jae-Nai-Gyung (黃帝內徑) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin (導引), Haeng-Chi (行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta (華陀) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical gymnastics what is called O-Keum-Hi (五禽戱). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja' (莊子) or 'Hoy-Nam-Ja' (淮南子). 4. In Wui-Jin-Nambook Jo (魏晋南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism (佛敎) and Taoism (道敎). Galhong (葛洪), the author of 'Po-Bak-Ja' (抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung (陶宏景), the author of 'Yang-Seong-Yeun-Myung-Rok' (養性延命錄) recorded the 'Yook-Ja-Geul' (六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae (隋唐五代) pefiods, especially So-Won-Bang (巢元方), the author of 'Jey-Byung-Won-Hwu-Ron' (諸病源候論) collected aimost all of the Chi-Kung method, for curing the disease formed before soo (隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob' (小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist (道敎內丹學派) in Song-Keum-Won (宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum' (八段錦) was appeared and assignment of six-Chi (六氣) for bowel and viscera in the 'Yook-Ja-Geul' (六字訣) was decided firmly, that is to say Lung-Si (肺-呬), Heart-Kha (心-呵), Spleen-Hoa (脾-呼), Liver-Hoe (肝-噓), Kidneychui (賢-吹), Three-Burner-shi (三焦-嘻). 7. In Myung-Cheong (明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi' (辨證論治) to the Chi-Kung field, and after Myeong dynasty the style of doing 'Yook-Ja-Gyel' (六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak (氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom (氣功學教室) and Medical Chi-Kung Center (氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician (氣功師) is also needed.

• Journal of Nutrition and Health
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• v.52 no.6
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• pp.618-627
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• 2019

Purpose: This study evaluated the dietary quality of lunches consumed through home meals, institutional meals, and eating-out at restaurants in Chinese adults. Methods: The total of 3,708 people (aged 20 ~ 64) were selected from the data of the 2011 China Health and Nutrition Survey and divided into three groups: the home (HM, 2,845 people), institutional (IM, 579 people), and eating-out (EO, 284 people) meal groups. Dietary intakes of eight food groups, the frequency of eating certain foods, food group intake pattern, dietary diversity and the variety score of lunches were analyzed. Results: The meat intake of IM and EO were higher than that of HM (p < 0.05), and the vegetable intake was the highest in HM, followed by IM and EO (p < 0.05). The intake of fruit and milk·dairy products were extremely low in all the groups. Compared with 1/3 daily recommended intake, the meat intake was above the standard in all the groups and the vegetable intake was insufficient only in EO. The most frequently consumed food in all the groups was rice, followed by pork. The relatively desirable food group pattern, "grain + meat + vegetable", was highest in IM (66.0%) and lowest in EO (48.2%). The "grain + vegetable" pattern in HM and the "grain + meat" pattern in EO were relatively higher than that in the other groups. The dietary diversity score (p < 0.001) and dietary variety score (p < 0.001) were significantly higher in IM than that in the HM or EO. Conclusion: The lunches of Chinese adults had common problems in excess meat intake and a severe lack of fruit and milk·dairy products. Even institutional meals were not ideal as single meals for Chinese adults, although they were better in food diversity. Customized dietary educational programs based on balanced meal plans need to be established, especially for those Chinese people having lunch at home or eating out. In addition, a systematic food service program should be developed and firmly implemented.

• (The) Research of the performance art and culture
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• no.32
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• pp.701-738
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• 2016

The Geomungo(거문고) is a instrument of Gogureoy(高句麗). The instrument had covered a lot of Korea, so it have become a important musical instrument in Korea. Hayasi Genjo(林謙三), Japanese scholar, had maintained his opinion that the Geomungo of Gogureoy is the Wagonghu(臥??), and the Geomungo was formed later, the record of Kimbusik, wrighter of the History of Three Kingdom(三國史記), was incredible. Lee-Hyegu refuted his hypothesis because the introduction on the Wagonghu of Japan have been inaccurate. Since then, many scholars of Korea have studed on the Geomungo of Gogureoy. But their study of the Geomungo was inclined to the topic, relation of the Geomungo and the Wagonghu, or the Wagonghu, the origin of the Geomungo. And They have thought that the record of Kimbusik's was truth. Kimbusik had recorded that Wangsanak(王山岳) had made the Geomungo from the Chilheoyn-Geum(七絃琴, Seven stringed Zither. 古琴). But the Geomungo was different from Geum(琴), but similar to Wagonghu. Many ancient tomb have been unearthed in the old land of Gogureoy, and the were many tomb painting of Gogureoy Geomungo. They were many different style, the form, the size, the number of strings and the position of the musician. So I think that many various type of the Geomungo had been exsited in Gogureoy they had become a prestyle of the Geomungo. The Geomungo was originated from the Wagonghu, its form was similar to the Geomungo. The many scholars considered that it is truth, the Wagonghu was handed down from China, and was spreded to Japan. But there were the Wagonghu in the early Joseon(古朝鮮), The song of the early Joseon, Gongmudohaga(公無渡河歌). The song was accompanied by the Wagonghu. We can read off, at the Song, the Wagonghu had exsisted in the early Joseon. So I think cautiously on that point, the Wagonghu of the Early Joseon was old than that of China, and thd Geomungo of Gogureoy was originated from the Wagonghu of the Early Joseon.