• 복식
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• 제60권1호
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• pp.101-116
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• 2010

In this study, the subjects are the expression methods and compositions of peony patterns in Chinese textiles. This study represents the peony patterns which are from Tang Dynasty to the Qing Dynasty, the research subjects are the peony patterns in fabric, except the peony patterns which are expressed by gold foil, embroidery and kesi. The objects of this study are 72 pieces of peony patterns. We sketched the configuration details of peony patterns through the Illustrator program. Analyze and classify the configuration accurately. Based on the 72 pieces of peony patterns, expression methods and compositions of the peony pattern are as following, firstly, we classified peony patterns into three categories, based on expression methods, as realistic shape, pattern shape and shape. Among these 72 fabric relics, there most of realistic shape 42 pieces(58.3%), pattern shape 25 pieces(34.7%), and shape 5 pieces(7.0%). Secondly, in the realistic shape peony, the most of pattern has petal accumulate as grape- shaped. This type is found in almost every Dynasty and was used regularly in the eras of Song and Ming Dynasty. In the era of Ming Dynasty, by using petals like the curly mushroom, Yeongji(靈芝), the pattern of symbolizing longevity was habitually used. The U-shaped flower pattern (type E) and the pattern of emphasizing the veins of petals are found only in the remains of the era of Qing Dynasty. Thirdly, in the pattern shaped peony, the most of pattern has some petals which are separated(type C). Fourthly, we classified peony patterns into four categories, based on compositions, as individual branch form, floral branch form, cluster branch form and floral nest form. Among these 72 fabric relics, there most of individual branch form 33 pieces(45.8%), floral branch form 18 pieces(25.0%), cluster branch form 13 pieces(18.1%), floral nest form 8 pieces(11.1%).

• 역사민속학
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• 제45호
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• pp.291-325
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• 2014

본 연구는 제천례의 변화양상을 고려, 조선 그리고 중국과의 의례비교를 통해 그 차이를 살펴보고자 하는 것이다. 고려와 조선의 제천례는 표면적으로는 비슷해 보이지만 내용상 의식의 차이가 존재하고 있다. 이러한 차이는 유교적 의례인 제천례가 중국의 영향을 받는다는 점을 고려하여 중국의 어떠한 시기의 영향을 받았는지를 살피고자 하는 것이다. 본 연구는 여말선초 제천례의 변천과정을 의례 분석을 통하여 검토하는 것이다. 이를 위해 중국 역대 예서와의 비교를 하였다. 이를 통해 중국 우리나라 제천례의 차이점 및 변화의 원인을 찾아내는 것이다. 또 실제로 시행된 제의를 분석하여 여말선초 제천례의 역사적 성격을 파악하고자 하였다. 연구 목적을 달성하기 위하여 다음과 같은 방법론적 접근을 하였다. 각종 연대기와 의례서를 통해 고려부터 세조대에 이르기까지의 제천례의 역사적 변천과정 및 기본 의식을 살펴보았다. 제천례 시행의 변화추세 파악은 동일한 제천례의 시행일지라도 당대의 시대상황에 따라 달리 표현된다. 기존의 연구는 여말선초 제천례에 대한 국내의 자료만을 주된 대상으로 하여 고찰하였다. 그러나 제천례의 정착과정은 유교적 의례의 정착과 밀접한 관련성을 가지고 있다. 제도적 변천은 국내의 자료만을 대상으로 하였을 경우 나타나는 문제들을 해결할 수 없다. 때문에 반드시 중국에서의 제천례의 변화모습과 관련하여 그 변화의 추이를 살펴보았다. 이를 통해 중국에서의 제천례가 우리나라에서는 어떠한 방식으로 정착되고 있는지, 또한 중국 역대 예서와의 비교를 통해 양자의 차이점 및 변화의 원인을 찾아내고, 아울러 실제로 시행된 제의를 분석하여 여말선초 제천례의 역사적 성격을 파악하였다. 여말선초와 중국 제의 절차는 고려와 조선이 비슷하지만 실제의 내용상 차이가 존재한다. 또 당나라와 송나라 그리고 명나라에서의 의례절차가 차이가 있음을 알 수 있다. 이러한 차이는 우리나라와도 직결되고 있으며, 황제권의 변화와도 관련을 가지고 있다고 생각된다. 대체로는 당과 송이 비슷한 경향을 보이고 있으며, 명나라가 이들 두 나라와 차이를 극명하게 보여준다. 예컨대, 절을 하는데 있어서의 차이, 초헌 아헌 종헌의 주관자 차이가 다르게 나타난다. 또 배위의 변화 등이 있다. 배위의 변화는 황제권의 위상과 관련하여 중요한 의미를 가진다. 제단의 크기, 신주, 분헌관, 옥폐(玉幣), 배위(配位), 종사(從祀) 등 구체적 분석은 막연하게 다른 모습을 이야기하는 것이 아니라 실제적인 차이들을 고찰하였다. 그리고 이러한 토대위에 국가간, 시대간 차별성을 규명할 수 있었고, 그러한 차이에 대한 의미를 부여하였다.

• 복식
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• 제57권2호
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• pp.59-68
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• 2007

It seems that Balhae(渤海) had built up its national power through the international relationship from the early years of an establishment of a dynasty. And the envoys that were sent with the official duties dressed up the official uniform for a diplomatic courtesy. Accordingly, this study will be considered about the official uniform in the early years of the Balhae era. The system of the official uniform of Balhae was classified into two form as the starting from $739\sim742$ A.D. The official uniform of the early years of the Balhae($698\sim739$ A.D.) was based on the costume of the three Kingdoms[三國時代], that is, Yu, Go(待), Jo-u-gwan(鳥羽冠). These results were available owing to the reasons that the Balhaehad succeeded the culture of Go-gu-ryo(高句麗), which was the basis for the development of Parhae's own culture, and the most of the governing group and the ruling class in Balhaewere the drifting people from Go-gu-ryo. After that, which the 3th King Mun(文王), acrepted the Tang's culture positively, assumed the reins of government ascended the throne and the brisk exchange with Tang(唐) by the envoys and Suk-wui(宿衛) were dispatched to Tang, the official uniform of the Balhaewas transformed into the system of Tang. This system was similar to that of Tang in point of using a four colors and the items as Danryeong(團領), Bokdu.

• 동의생리병리학회지
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• 제19권4호
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• pp.848-859
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• 2005

The following conclusions are drawn, through studying of referring literature, of contents of the prescription and of clinical applications in Hyungsang Medicine. Insamyangyung-tang(인삼양영탕) was appeared first in Taepunghyemin-whajegugbang(태평혜민화제국방) which was written by Jin and others at Song Dynasty. This prescription is applied to senility and long lasting weakness, little strength of spleen and lung(비폐기허), and insufficiency of blood. The Insamyangyung-tang is composed of medical stuffs which Rhizoma Cnidii is taken out from Sipjiendaebotang and Pericarpium Citri Nobilis, Fructus Schizandrae, Radix Polygalae are added to it. This prescription is used in China up to the present. In korea, according to Donguibogam, Rhizoma Cnidii and Poria are taken out from Sipjiendaebotang and Pericarpium Citri Nobilis, Fructus Schizandrae, Radix Polygalae are added to it, and Ramulus Cinnamomi is changed to Cortex Cinnamomi, and also Radix Ledebouriellae is newly added to it. This is reorganized to fit for Korean physical conditions and to be useful for deficiency of blood, and also to be efficacious for coming and going of chillness and fever and running with sweat due to weakness of Liver. In the point of view of Hyunsang medicine, Insamyangyung-tang is applied to shapes and symptoms as follows : This prescription becomes more efficacious to women than to men. At the age of fifties when liver grows weak it effects a cure. It takes effect to the shape of going easily into the deficiency of blood, that is, to the Hyul Kwa with an oval face. It effects a cure on the man who has wrinkles on the bridge of the nose, who has marks of being choked up on the central area between two brows, or who has distinctive size of eyes and nose. It is efficacious against symptoms which are to be exhausted, to be weak, to lose flesh, to be coming and going of chillness and fever and running with sweat.

• 한국의사학회지
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• 제28권1호
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• pp.143-158
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• 2015

The purpose of this study is to examine the prescription of Geoseohwajung-tang which often appears in Kim Yeoung-hun's medical records and how he employed this prescription. Geoseohwajung-tang is a prescription that can be found in no books of medicine in East Asia other than Kim Yeoung-hun's medical records, his posthumous work, Cheongganguigam, and Seungjeongwon Ilki, the diaries of royal secretariat of the Joseon dynasty. It was mostly used for digestive problems resulted from eating wrong food in summer and diversely applied by changing the composition of the medicinal ingredients according to the patient's symptoms. To see how Geoseohwajung-tang was used clinically, the researcher analyzed Kim Yeoung-hun's medical records written in 1915~1924. Among his total 21,369 medical records, 549 ones included Geoseohwajung-tang, and all of them were in July to September, so we can see that it was a prescription for the summer season. The use of the prescription was not highly related with the patient's gender, occupation, or age. The names of the diseases are mostly diarrhea, dysentery, acute vomiting with diarrhea, and all of them are highly related with diarrhea. The causes of them are mostly summer-heat, dampness, and food poison.

• 복식
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• 제36권
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• pp.97-107
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• 1998

This is a studying on Chinese round neckline. Chinese round neckline is originate from Kucha and Bei-Wei. After round neckling was flown into Chinese, it had been worn in all classes including Emperor as well as common people. Women-talents and court ladis-likes to wear it too, especially Tang Dynasty. This study is describe processes of changes and characters of Chinese. The first inflow time of round neckline into China was assumed in Bei-Wei. In Bei-Chi, it changed right lapel and it fastened by a button. In Chinese each dynasty, Round neckline had been worn in Emperor, common people talents and a part of court ladies.

• 한국식생활문화학회지
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• 제1권2호
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• pp.101-115
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• 1986

This study was designed to establish Korean food culture by analizing 17 sets of Jinyounuigue(진연의궤) Jinchanuigue(진찬의궤), and Jinjarkuigue(진작의궤) which were the records of royal party procedures in Yi dynasty. Side dishes were classified into 20 groups in this study ; Tang (場) 19, Jungol (전골) 3, J'im 18, Jun (전) 20, Jock 14, Pyunuk (片肉) 14, Cho 12, Hyae 17, Po 8, Chae 3, Bung 1, Nanri 1, Sooran 1, Sookran 1, Jaban 1, Kimchi 2, etc. all of 140 different kinds of side dishes. There was no tendency in omission or addition of food materials. Food materials were beef, pork, lamb, chicken, duck, peasant meat, dock's egg, fish, shellfishes, mollusca, curstacea, seaweeds, vegetables, fruits, beancurds, muk (a starch jelly), d'ock, muchrooms, etc. Seasonings were soysauce, pepper, sesame oil, ginger, green-onion, garlic, bean paste, ginger powder, red pepper powder, red pepper paste, salts, vinegar, honey, sesame power, etc.

• 한국의사학회지
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• 제17권1호
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• pp.3-29
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• 2004

This study is on the philosophy and medical science of Lee Gyu Jun, who is the author of SoMunDaeYo and UiGamJungMa. Lee Gyu Jun proposed that Providence is made of Ki, and the Pure Good of Ki is the composing principle of the universe. The Ki could be Pure Good because it embraces Reason of Law inside itself, as a part of itself. This developed as a result of absorbing the ideas from Han and Tang Dynasty's' Ki-Philosophy trend, the latter half of the Joseon Dynasty's Heart Nature Doctrine centered Ri(理:reason)-Monism trend, and Sim (心:heart) centered teachings of Wang Yang Ming, etc. Later, his philosophical Ki-Monism(氣一元 GiIlWon) and SimAngKiReon(心陽氣論) appears exactly in medical science and continues on to Ki-Monism(氣一元 GiIlWon) and SimHwaReon(心火論).

• 한국주거학회논문집
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• 제27권2호
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• pp.43-51
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• 2016

The purpose of this study was to search the architectural forms including the residence plan and wooden structure and the measuring unit in building sites named Bang in Gyeong_Ju, the capiatal of Silla dynasty. It includes the following three historic sites: JaMaeJung-ji, the east district of HwangLyong-sa (S1E1) and InWang-dong historic site. Especially, the data from excavating and studying the east district of HwangLyong-sa were very precious and meaningful. The results were as follows: 1) There are individual characteristics at the sites of JaMaeJung-ji, the east district of HwangLyong-sa and InWang-dong. 2) It is assumed that the builldings of the east district of HwangLyong-sa had most various types of plan and various types of wooden structures. 3) There were various types of wooden structures like as symmetrical or asymmetrical style, regular columnar or irregular columnar style and a third purlin location or a forth purlin location. 4) This study also showed there's a high probability that buildings at Bang sites had been built by the Tang dynaty scale. In Silla dynasty, there was similar tendency to BackJe Dynasty in the way that measuring unit changed according to the times.

• 복식
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• 제30권
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• pp.183-200
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• 1996

The purpose of this study is to examine the custume of Stone statues in roylal tombs and graves in Shilla dynasty. Stone statues in royal tombs and graves in Shilla dynasty. Stone statues in royal tombs and graves are divided into statues of the twelve horary signs(十二支像) and stone figure of a man(石人像). The results are as follows. 1. Statues of the twelve horary signs are found eleven in royal tombs and graves. First statues of the twelve horary signs in assumed Shinmunwangrung(推定神文王陵) wear long robe(長袍) pants(袴) skirt(裙) It says that the costume element of Shilla and the costume element of Tang are mixed. But statues of the twelve horary signs was developed as a tutelary god. Statues of the twelve horary signs in Kimyoushinmyo(金庾信墓) wear jacket pants(袴) instead of long robe(長袍). Also as attaching instead of long robe. Also as attaching other color cloth in collar of jacket or not they are showing dress of mulitary officer. next statues of the twelve horary signs in Hondokwangrung(憲德王陵) wear long robe(長袍) pants(袴). it says that they imitate assumed Shinmunwangrung(推定神文王陵) Kimyoushinmyo(金庾信墓). And statues of the twelve horary signs in the rest of royal tombs and graves put on decorative armor. 2. Stone figure of a man are found is Song-dokwangrung(聖德王陵) Wonsongwangrung(元聖王陵), Hungdokwangrung(興德王陵) and divided into two types. Type 1 wear long robe(長袍) and Yangdang(裲襠). They stend for the best dress uniform of military officer. Type 2 wear Danreong(團領) with side slash. They stend for common soldier.