• Journal of Ginseng Culture
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• v.6
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• pp.1-12
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• 2024

Emperor Minh Mang (明命), the second ruler of the Nguyen Dynasty in Vietnam, reigned from 1820 to 1841. He is widely regarded by contemporary historians as the most distinguished monarch of his dynasty, despite some controversial policies. One aspect of his extraordinary legacy is the remarkable 142 offspring he sired - 78 princes and 64 princesses - earning him the unprecedented distinction of having the most progeny among kings in world history. Vietnamese people suppose Minh Mang's prolific reproductive success to the consumption of a specially prescribed medicine known as Minh Mang Thang (明命湯, MMT). This medicine, often associated with sexual potency and fertility, is characterized by intriguing names such as "One night Five sexes," "One night Six sexes born Five babies," or "Six sexes Three pregnancies." Vietnamese folklore vividly recounts Minh Mang's exceptional sexual prowess, attributing it to the use of MMT. MMT formulations, which include various herbs, notably Korean ginseng, may incorporate additional botanical ingredients depending on their intended purpose. This paper aims to explore the origins, history, ingredients, and applications of MMT, unraveling the mystery behind this mystical prescription that has inspired several oriental medicinal researchers. Through this investigation, we seek to shed light on the cultural and historical contexts surrounding Minh Mang's use of MMT and its enduring impact on traditional Vietnamese medicine and folklore.

• International Journal of Internet, Broadcasting and Communication
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• v.16 no.3
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• pp.242-252
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• 2024

This study introduces a prototype for a virtual zoo initiative, aimed at optimizing resource utilization and minimizing animal displacement from their natural habitats. The prototype features a thoughtfully developed three-dimensional representation of an emperor penguin, with animations designed to emulate real-life behaviors. An investigation into file format distinctions for scientific research, encompassing Wavefront(OBJ), Collada(DAE), and Filmbox(FBX) formats, was conducted. The research utilized the Hololens 2 device for visualization, Unity for environment development, Blender for modeling, and C# for programming, with deployment facilitated through Visual Studio 2019 and the Mixed Reality Toolkit. Empirical examination revealed the OBJ format's suitability for simple geometric shapes, while DAE and FBX formats were preferred for intricate models and animations. DAE files offer detailed preservation of object structure and animations albeit with larger file sizes, whereas FBX files provide compactness but may face scalability constraints due to extensive data integration. This investigation underscores the potential of virtual zoos for conservation and education, advocating for further exploration and context-specific implementation.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.212-240
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• 2022

This study is a multi-layered exploration of 「The Thirty-Six Scenery of Seongdeok Summer Mountain Resort(承德避暑山莊三十六景)」 (The 36th view of Kangxi) recited by Emperor Kangxi of China through literature study, ancient calligraphy diagrams, and field studies. The conclusion of tracing the landscape characteristics and implications contained in 「The 36th view of Kangxi」 through the analysis of the headword(標題語) and the interpretation of the Jeyeong poem(題詠詩) is as follows. 「The 36th view of Kangxi」 is an extension of the outer edge of the Eight Sceneries, and when compared to the existing Eight Sceneries peom and Eight Sceneries painting, it is found that the landscape is centered on the 'viewpoint' rather than the landscape object. In particular, it aimed to create a structured landscape centered on nine types of buildings represented by 'Jeon(殿)' and 'Jeong(亭)' was given. In particular, Yeouiju, located in Lake district, is a scenic country endowed with the character of a gardens in Garden, which is composed by collecting famous representative Chinese landscapes and landscapes of Sansu-si and Sanshu Painting. As a result of headword analysis to understand the characteristics of landscape components, 14 landscapes (38.9%) related to water elements and 13 landscapes(36.1%) related to mountain elements, the elements related to architecture and civil engineering were classified in the order of 3 cases(8.3%), and the elements related to the skylight were classified in the order of 2 cases(5.6%). However, in Jeyeong-si, the mention of landscape vocabulary for climate elements was overwhelming. In other words, in the poems of 「The 36th Scenery of Kangxi」, scenery vocabulary symbolizing 'coolness' such as 雲(cloud), 水(water), 泉(spring), 清(clear), 波(wave), 流(wave), 風(wind) and 無暑(without heat), etc. It is not a coincidence that it appears, and it is strongly attached to the sense of place of Summer Mountain Resort in Rehe(熱河). Among the 23 landscapes whose seasonal background was confirmed, the fact that the lower landscape is portrayed as the majority and the climate elements of the resort area are portrayed in three-dimensional and multi-dimensional ways are closely related to the period of enjoying the gardens of Kangxi, the main subject of the landscape. In addition, many animal and plant landscapes appearing in Jeyeong-si appear to be in the same context as the spatial attributes of not only recreation, but also contemplation and hunting. On the other hand, in Jeyeongsi, there are 33 wonders(91.7%) citing famous people and famous books through ancient poems, old stories, and ancient stories tends to be prominent. It is inferred that this was based on Kangxi's understanding and pride in traditional Chinese culture. In 「The 36th view of Kangxi」, not only a book-writing description of the feelings of being entrusted to the family sutras, but also the spirit of patriotism, love, self-discipline and respect for mother and filial piety are strongly implied. Ultimately, 「The 36th view of Kangxi」 shows the real scene of the resort, as well as the spiritual dimension, in a multi-faceted and three-dimensional way, and the spirit of an emperor based on the dignity of the royal family and the sentiments of a writer it deserves to be called a collection of imperial records that were intended to reveal.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.24-36
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• 2014

The result of the research conducted for the purpose of investigating the semantic value and the layout of the Cheongryu Gugok of Dorimsa Valley, which exhibits a high level of completeness and scenic preservation value among the three gugoks distributed in the area around Mt. Dongak of Gogseong is as follows.4) The area around Cheongryu Gugok shows a case where the gugok culture, which has been enjoyed as a model of the Neo-Confucianism culture and bedrock scenery, such as waterfall, riverside, pond, and flatland, following the beautiful valley, has been actually substituted, and is an outstanding scenery site as stated in a local map of Gokseong-hyeon in 1872 as "Samnam Jeil Amban Gyeryu Cheongryu-dong(三南第一巖盤溪流 淸流洞: Cheongryu-dong, the best rock mooring in the Samnam area)." Cheongryu Gugok, which is differentiated through the seasonal scenery and epigrams established on both land route and waterway, was probably established by the lead of Sun-tae Jeong(丁舜泰, ?~1916) and Byeong-sun Cho(曺秉順, 1876~1921) before 1916 during the Japanese colonization period. However, based on the fact that a number of Janggugiso of ancient sages, such as political activists, Buddhist leaders, and Neo-Confucian scholars, have been established, it is presumed to have been utilized as a hermit site and scenery site visited by masters from long ago. Cheongryu Gugok, which is formed on the rock floor of the bed rock of Dorimsa Valley, is formed in a total length of 1.2km and average gok(曲) length of 149m on a mountain type stream, which appears to be shorter compared to other gugoks in Korea. The rock writings of the three gugoks in Mt. Dongak, such as Cheongryu Gugok, which was the only one verified in the Jeonnam area, total 165 in number, which is determined to be the assembly place for the highest number of rock writings in the nation. In particular, a result of analyzing the rock writings in Cheongryu Gugok totaling 112 places showed 49pieces(43.8%) with the meaning of 'moral training' in epigram, 21pieces (18.8%) of human life, 16pieces(14.2%) of seasonal scenery, and 12pieces(10.6%) of Janggugiso such as Jangguchur, and the ratio occupied by poem verses appeared to be six cases(3.6%). Sweyeonmun(鎖烟門), which was the first gok of land route, and Jesiinganbyeolyucheon(除是人間別有天) which was the ninth gok of the waterway, corresponds to the Hongdanyeonse(虹斷烟鎖) of the first gok and Jesiinganbyeolyucheon of the ninth gok established in Jaecheon, Chungbuk by Se-hwa Park(朴世和, 1834~1910), which is inferred to be the name of Gugok having the same origin. In addition, the Daeeunbyeong(大隱屛) of the sixth gok. of land route corresponds to the Chu Hsi's Wuyi-Gugok of the seventh gok, which is acknowledged as the basis for Gugok Wollim, and the rock writings and stonework of 'Amseojae(巖棲齋)' and 'Pogyeongjae(抱經齋)' between the seventh gok and eighth gok is a trace comparable with Wuyi Jeongsa(武夷精舍) placed below Wuyi Gugok Eunbyeon-bong, which is understood to be the activity base of Cheongryu-dong of the Giho Sarim(畿湖士林). The rock writings in the Mt. Dongak area, including famous sayings by masters such as Sunsaeuhje(鮮史御帝, Emperor Gojong), Bogahyowoo(保家孝友, Emperor Gojong), Manchunmungywol(萬川明月, King Joengjo), Biryeobudong(非禮不動, Chongzhen Emperor of the Ming Dynasty)', Samusa(思無邪, Euijong of the Ming Dynasty), Baksechungpwoong(百世淸風, Chu Hsi), and Chungryususuk-Dongakpungkyung(淸流水石 動樂風景, Heungseon Daewongun) can be said to be a repository of semantic symbolic cultural scenery, instead of only expressing Confucian aesthetics. In addition, Cheongryu Gugok is noticeable with its feature as a cluster of cultural scenery of the three religions of Confucian-Buddhism-Taoism, where the Confucianism value system, Buddhist concept, and Taoist concept co-exists for mind training and cultivation. Cheongryu Gugok has a semantic feature and spatial character as a basis for history and cultural struggle for the Anti-Japan spirit that has been conceived during the process of establishing and utilizing the spirit of the learning, loyalty for the Emperor and expulsion of barbarians, and inspiration of Anti-Japan force, by inheriting the sense of Dotong(道統) of Neo-Confucianism by the Confucian scholar class at the end of the Joseon era that is represented by Ik-hyun Choi(崔益鉉, 1833~1906), Woo Jeon(田愚, 1841~1922), Woo-man Gi(奇宇萬, 1846~1916), Byung-sun Song(宋秉璿, 1836~1905), and Hyeon Hwang(黃玹, 1855~1910).

• The Journal of the Korea Contents Association
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• v.8 no.12
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• pp.310-321
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• 2008

In the era of the Korean Empire, the identity of nation is not secured, therefore police system are also changed many times which has not an consistent directions. There are efforts of the ruler to reinforce or protect the nation against the invasion of outside power in the process, of course. But these efforts which reinforce the power of despotic emperor and modernize the nation are disappointed by the exclusive control of japan after the Russo-Japanese War in 1904. Therefore, japan disseized the police power of the Korean Empire in various forms(general police and military police). And these general police and military police are faced role conflict often, finally integrate to the military police, which take root the basic model of colonial police in 1910.

• Herbal Formula Science
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• v.15 no.1
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• pp.129-135
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• 2007

Characters are the tool of writing language. In particular, Chinese characters were the tool of communicating, storing and intermediating information in Chinese traditional medicine, and exercised great influence on diseases, diagnoses, treatments and others. Stupid Words are used to avoid calling the name of an emperor or an elder. The Stupid Words, written in old literature, were mostly used to avoid calling the name of emperors in those days. At first, those were used to express respect, but with time, the rule began to be strict. Those who violate the rule were dismissed or expelled; what is worse, even their families were exterminated. Medical books were no exception to the rule. The history of Stupid Words is originated from primitive society. Those were begun to be used customarily, and were institutionalized over time. Although dynasties had been changed in large numbers in history, Stupid Words were not disappeared and had been used until feudalism rings down the curtain. In addition, the characteristics of Stupid Words became different as to each age, and exercised great influence on old literature. The Stupid Words in Chinese traditional medicine are shown in herbal names, authors' names, terminologies, symptomatological names and others. Through Stupid Words, the date of publication can be presumed, and pleonasms can be discriminated from lacunae, and it can be judged whether those works are true or not. On the other hand, those cause inconvenience philologically. The Stupid Words in old medical books became different semantically throughout the years, and so the original became difficult to be translated as well as its meaning cannot be communicated correctly. Eventually, time and effort are expended unnecessarily in some cases.

• Herbal Formula Science
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• v.20 no.1
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• pp.123-132
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• 2012

Objectives : The purpose of this study is to find out herb-pair prototype composed of Zanthoxyli Fructus, to examine compatibility regulation between them and to classify them into seven features of compatibility. Methods : To search usages of Zanthoxyli Fructus compatibility, we have investigated the classics of herb and prescription such as "五十二病方"(Fifty-two kinds of Diseases), "黃帝內經"(The Medical Classic of Yellow Emperor), "傷寒論"(Treatise on Febrile Caused by Cold), "金匱要略"(Synopsis of Prescriptions of The Golden), "附廣肘后方"(Handbook of Prescriptions for Emergencies), "本草綱目"(Compendium of Materia Medica), "得配本草"(Deukbae Materia Medica). Results : In these books Zanthoxyli Fructus was paired with below herbs; 桂(Cinnamomi Cortex), 薑(Zingiberis Rhizoma), 吳茱萸(Evodiae Fructus), 細辛(Asari Radix), 茴香(Foeniculi Fructus), 肉荳蔲(Cistanches Herba), 釜下土(Terba Flava Usta), 益智仁(Alpinae Oxyphyllae Fructus), 飴(Saccharum Granorum), 葱白(Allii Radix), 梨(Pyrus), 牙皂(Gleditsia Fructus), 杏仁(Armeniacae Amarum Semen), 蕎麥粉(Fagopyrum esculentum Moench), 胡粉(Minium), 白朮(Atractylodis Rhizoma White), 蒼朮(Atractylodis Rhizoma), 麻子仁(Cannabis Fructus), 大麥蘗(Hordei Fructus Germiniatus), 麴(Massa Medicata Fermentata), 生地黃(Rehmanniae Radix), 茯苓(Poria), 牡蛎(Ostreae Concha), 白礬(Alumen), 雄黃(Realgar), 烏頭(Aconiti Radix), 附子(Aconiti Lateralis Preparata Radix). Conclusions : Zanthoxyli Fructus herb-pair classified by seven features of compatibility are as follows; 1. Mutual reinforcement compatibility with : Cinnamomi Cortex, Zingiberis Rhizoma, Evodiae Fructus, Asari Radix, Foeniculi Fructus, Cistanches Herba, Terba Flava Usta, Alpinae Oxyphyllae Fructus, Saccharum Granorum, Allii Radix, Pyrus, Gleditsia Fructus. 2. Mutual assistance compatibility with : Armeniacae Amarum Semen, Fagopyrum esculentum Moench, Minium, Atractylodis Rhizoma White, Atractylodis Rhizoma, Cannabis Fructus, Hordei Fructus Germiniatus, Massa Medicata Fermentata, Rehmanniae Radix, Poria, Ostreae Concha, Alumen. 3. Mutual restraint compatibility with: Realgar, Aconiti Radix, Aconiti Lateralis Preparata Radix) 4. Mutual detoxication compatibility with: 桑汁(Juice of Mori Folium), 桑根汁(Juice of Morus Cortex), 大蒜(Allii Bulbus), 薺苨(Remotiflori Radix), 桂汁(Juice of Cinnamomi Cortex).

• Journal of architectural history
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• v.23 no.4
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• pp.57-68
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• 2014

The Korean Legation in Washington, D.C., is a proof that Emperor Kojong of Chosun Dynasty tried to establish relationship with the U.S. in 1891, that was before the declaration to establish Korean Empire. In that sense, the building is a historic place. The legation building is a symbolic place attesting to the turbulent history at the time of 1890 to 1910, when Korea had to suffer the forced treaty with Japan in 1905 and the annexation into Japan, and then to the 20th century up to the present time, 2014. The legation building can be turned into a space to host well-planned exhibits to show Korea's history and culture to local residents, foreign visitors to Washington, D.C., and overseas Koreans. The followings are the basic principles for the future use of the legation in line with the basic direction. The building's use should not be limited to museum, but should be flexible to accommodate various different practical usage. It is necessary to make the Korean Legation building that can incorporate the characters and the history through modern interpretation of the historicity of the place, the Korean culture, and historical events. The future usage of the Korean Legation building should enhance the value as a cultural heritage by linking the interpretation of the historical events and real life shown through exhibits, performance and people.

• The Korea Journal of Herbology
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• v.27 no.1
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• pp.17-25
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• 2012

Objectives : The objectives of this study lie in theoretical establishment of formulas for purging five viscera for curing the sthenic syndrome of five viscera through analyzing the component medicines and combination principles of Hyeongok's formulas for purging five viscera, and furthermore, maximizing the clinical use of them. Methods : This study analyzed the component medicines and combination principles of Hyeongok's formulas for purging five viscera based on the theory for properties and tastes of herbal medicines from the "Yellow Emperor's Canon of Internal Medicine", the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine, and the five elements doctrine. Hyeongok's formulas for purging five viscera are Sagantang, Saseemtang, Sabeetang, Sapyeotang, and Pyeongshintang. Results : There are three methods for curing the sthenic syndrome of five viscera according to the five elements doctrine : in case of Sagantang purging the liver, purging the heart and invigorating the lung ; Saseemtang, purging the heart, purging the spleen and invigorating the kidney ; Sabeetang, purging the spleen, purging the lung and invigorating the liver ; Sapyeotang, purging the lung, purging the kidney and invigorating the heart ; Pyeongshintang, purging the kidney, purging the spleen and invigorating the spleen. Conclusions : First, to cure the sthenic syndrome of five viscera, the methods of purging five viscera, and invigorating five viscera should be used according to the five elements doctrine. Secondly, herbal medicines appropriate for those treatment methods should be chosen according to the theory for properties and tastes of herbal medicine and thirdly, the combination of those herbal medicines should be carried out according to the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine. As a good example, Hyeongok's formulas for purging five viscera are combined according to the above theories. In conclusion, this formula was created by applying to the theory for properties and tastes of herbal medicines.

• Journal of the Korean Society of Costume
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• v.64 no.4
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• pp.162-175
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• 2014

This study focuses on Korea's traditional-style soryebok, in terms of its foundation, progression, and structural features. The research methods employed here include literature analyses of relevant laws and an official daily gazette, and practical analyses of artifacts and photographic documents. Especially, the artifacts of heukdannyeong(black uniform for officials with a round neck) in the form of chaksu(tight sleeves) were examined, which was regulated as soryebok in Eulmiuijegaehyeok. The term "soryebok" firstly appeared in "使和記略"(Sahwagiryak) written by Park Yeong-hyo, a foreign envoy to Japan, in 1882. Emperor's invitation written in the book asked him to wear daeryebok at the ritual and soryebok to the banquet. Soryebok was not adopted in Gapshinuijegaehyeok in 1884. However, several illustrated documents of the modern banquets at that time reveal that sabok, which was included in the 1884 reform, was used as soryebok. According to the Gapouijegaehyeok in December 1894, courtiers were required to wear heukdannyeong as daeryebok, and add juui(topcoat) and dapho(sleeveless coat) as tongsangyebok when they visited the royal palace. In Joseon's first daeryebok system, the term "tongsangyebok" that had been used in Japan was employed before soryebok was used. According to Eulmiuijegaehyeok in August 1895, the term "soryebok" originated from a costume ritual for courtiers of the Joseon Dynasty. Soryebok featured heokbannyeong chaksupo, samo (winged hat for officials), sokdae(belt), and hwaja (shoes for officials). There are around 24 artifact pieces of heukdannyeong in the form of chaksu(tight sleeves) in the following locations: garments of Prince Heungwangun and Wansungun, the court artifacts, Korea University Museum, Yun Ung-ryeol's family housed at Yonsei University, and Kyungwoon Museum. Artifacts have mu(godet) pulled back and a topcoat-like triangular mu. In conclusion, heukdannyeong, traditional-style soryebok has significance in the history of modern dress because streamlined traditional clothes and newly introduced Western dress system were able to be combined.