• Journal of the Korean Society of Food Culture
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• v.26 no.1
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• pp.1-10
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• 2011

Rice alcoholic beverages, cheongju and beopju, which are recorded in "Koryodokyung", "Koryosageolyo", and "Koryosa", were used in national and royal ceremonies, and yakju was used in the Palgwanhoi ritual. In the late $11^{th}$century, King Munjong imported hwaju and haenginjabeopju from the royal family of the Song Dynasty. Alcoholic beverages in the early $12^{th}$century included the medical use for kings, such as gyehyangeoju, which the Emperor of the Song Dynasty sent to King Yejong, baekjainju, which was sent to King Myeongjong for his health, and yangju, which is goat milk fermented alcohol from the nomads in the northern regions. In the early$13^{th}$ century there was also dongrak, which is a horse-milk fermented alcohol, grape wine sent from Yuan to King Chungryeol in the late $13^{th}$ century, and sangjonju, a type of special cheongju sent from Yuan in the early $14^{th}$ century. Baekju from Yuan was recorded in oral traditions, which suggests that soju, which is distilled cheongju, was consumed in the late $14^{th}$ century. Gold and silver wares for alcoholic beverages had important political, social, and economic meanings as national gifts to other countries and internally as the king's royal gift to his subjects. In the late $14^{th}$ century, soju was prohibited, and the use of gold and silver wares for alcoholic beverages was banned at the same time. This study examined the historical characteristics of the use of traditional rice alcoholic beverages, the emotional preference for foreign alcoholic beverages, and the gold and silver wares used for alcoholic beverages Koryo Dynasty.

• The Journal of Korean Medicine
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• v.16 no.1 s.29
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• pp.251-270
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• 1995

In the Literatual Study on the Dysphonia, the results were as follows. 1. The causes of dysphonia are exogenous pathogenic factors,(specially cold evil)internal damage and meridian in The Yellow Emperor's Canon of Interal Medicine, since then endogenous pathogenic factors are lung-asthenia and deficiency of lung-yin etc. The main causes are disease caused by exogenous evils, general body weakness, emotional stimulation and excess of high voice rescently. 2. The pathogenesis of dysphonia originated from two factors; The first internal damages are consumption of body fluid with the formation of dryness evil resulting from the insufficienty of lung-yin and lung-collaterals damaged by heat-evil caused by deficiency of lung and kidney-yin. The second disease caused by exogenous evils is sluggishness of lung-energy caused by exogenous pathogenic factors. 3. The main relative organ are heart, lung and kidney etc. 4. The prescriptions of wind-cold symptoms are Samyoutang(三拗湯) and Hangsosan(杏蘇散), in the prescriptions of phlegm-heat symptom is Chenginyongphetang(淸咽寧肺湯), in the prescriptions of depressive syndrome due to disorder of vital energy are Sogangkitang(小降氣湯) and Shihochenggantang(柴胡淸肝湯加減), in the prescriptions of consumption of body fluid with the formation of dryness evil resulting from the insufficiency of lung-yin symptoms are Sanghangtang(桑杏湯) and Chenginguphetang(淸咽救肺湯, in the prescriptions of deficiency of lung and kidney-yin are Baekhabgokumtang(百合固金湯) and Maekmigiwhangtang(麥味地黃湯). 5. The treatment of acupunctures are used by LI-4(合谷), H-7(湧泉), Liv-3(太衝), K-3(太谿), Sp-6(三陰交), H-5(通里), GV-15(아門), CV-23(廉泉), S-40(農隆), K-6(照海), L-7(列缺), S-36(足三里) etc.

• The Journal of Internal Korean Medicine
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• v.18 no.1
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• pp.26-47
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• 1997

We had studied about the therapy of pinggan with apoplexy and the rusult were obtaind as follows. 1. The therapy of Pinggan is based on Treatise on Exogenous Febrile Diseases(傷寒論)'s ShaoyaoGancaoTang(芍藥甘草湯) on the ground of The Yellow Emperor's Internal Classic(黃帝內經). 2. Ye Tianshi(葉天士) theorized about the therapy of Pinggan. It was that the internal wind theory combind the theory of that liver and kidney having the same origin. He said that 'Through mild the liver, we calm down the liver to stop the wind, and nourish the kidney and then removed heat'. 3. The prodomal stage was treated by prescription of Ziyin-Huoxue-Xifeng(滋陰活血熄風方), WendanTang(溫膽湯), TianmaGoutongYin(天麻鉤藤飮) and ZhenganXifengTang(鎭肝熄風湯). and The therapy has been used to the symptoms of deficiendy of liver-yin and kidney-yin and psycotic symptoms In convalescence. The prescription of ZhenganXifengTang(鎭肝熄風湯), TianmaGoutongYin(天麻鉤藤飮), and DighuangYinzi(地黃飮子) waked well. 4. Internal cerebral hemorrhage, cerebral infarction, movement disorder and senile dementia were treated by the therapy of pinggan, for the action of hypotensor, lipolysis, ataralgesia, defervesence. 5. The medicines of Pinggan-Xifeng like Gastrodiae Rhizoma, Uncariae Ramulus Et Uncus, Scorpio, Bornbyx Batryticatus, Scolopendra, Saigae Tataricae Cornu, and Pinggan-qianyang like Haernatitum, Ostreae Concha, Margaritifera Usta Concha, Eretmochelyos Carapax, Tribuli Fructus were usually used.

• Journal of the Korean Society of Costume
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• v.60 no.8
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• pp.132-150
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• 2010

The purpose of this research was to study the forms and styles of the costumes in the Peking Opera of China and to figure out the symbolism and aesthetic value of the costumes. The research was done using documentary Peking Opera, the costumes can be seen as a special kind of language which audience members can clearly understand it. Therefore, the spectators can understand instantly the sex, age, personality, and position of the character by seeing the style, color, and patterns of the costumes. As a result, one can call the costumes of Peking Opera, "picturizing costumes". The typical costumes are mangpao, pi, kao, xiezi, yi. Mangpao is the ceremonial robe often used by emperors and officials. It can be worn by lao sheng, xiao sheng and wu sheng. Bright yellow and apricot yellow colors are used exclusively by those who play the parts of emperors, foreign rulers, princes and the Monkey King. The next costume style to be discussed is Pi. Pi is the informal dress for the emperor, and young officials that are involved in civilian or military duties. The third costume style to be explored is Kao: the garment that a stage warrior wears when going into battle. This warrior can have three kinds of armor: the hard armor, the soft armor and the newly revised armor. Fourthly, the costume that is the most commonly worn, xiezi, is examined; it is the informal coat for every one regardless of one's age, sex, role, or level of nobility. Finally, the last of the typical costumes is Yi; this costume category includes numerous kinds of costumes, such as kaichang, baguaiyi, fayi, guanyi, yulinjia, kanjian, toupeng, jianyi, etc

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.1-12
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• 2017

The purpose of this study is to interpret the landscape of Soyojeong, Taegeojeong, Chungeuijeong and Chwihanjeong in the Ongnyucheon region of the Changdeokgung Palace by analyzing the landscape elements using the pavilion's hanging couplets. Next, the landscape elements would be classified and interpreted by the Tang dynasty poet named Wang Changnyeong(王昌齡, 698-757) who put forward the range of aesthetics. According to the three kinds of classified boundaries, the results were as follows. First, the characteristics of the 'Wujing(物境)' described at spring dawn or in the moonlit night when the rain stopped, dew condensed, blooming flowers were in the quiet garden, fishes were drawn from the pond, and golden ogres sung in a dense pine forest. Second, the characteristics of 'Qingjing(情境)' described the emperor who held a grand ceremony: he sat in the jade throne, red curtains and gorgeous fans are propped up etc. All of these were used to praise the reign of a stable and peaceful nation. Third, the characteristics of 'Yijing(意境)' mainly described the Ongnyucheon region's scenery as an immortal world where people can experience and reach a high spiritual realm such as the 'integrated as one(物我一體)'.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.16 no.2
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• pp.163-187
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• 2010

The concept of latent-gi(伏氣) was first mentioned in Yellow Emperor's Canon of Internal Medicine. For example, Elementary Questions states, "Damage by cold in winter necessarily engenders warm disease in the spring." Zhang Zhong-Jing of Han Dynasty in On Cold Damage and Miscellaneous Diseases mentions warm disease, stating, for example, "Greater yang disease with heat effusion and cough and without aversion to cold is warm disease. If sweating is applied, and there is generalized heat, this is wind warmth." However, the concept of warm disease was not central to his systematic presentation of externally contracted disease which placed the emphasis on wind and cold as the major causes of these diseases. Zhang Zhong-Jing's theories centuries after in the Sung Dynasty were to become the focus of the cold damage school, whereas the concept of warm disease was to become the focus of a rival school, the warm disease school. In the Sui-Tang Period, The Origin and Indications of Disease mentions warm diseases, their causes, patterns, and major principles of treatment. Successive generations of doctors wrote about warm disease, and in the Ming Dynasty writings on the subject become more prolific. This development is attributable on the one hand to the opening up of the south of China where febrile diseases tended to be of a different nature than in the north, and on the other to pestilences arising as a result of wars. In this period, Wu You-Xing in On Warm Epidemics explained in detail the laws governing the origin, development and pattern identification of warm epidemics. Notably, he posed the etiological notion of a contagious perverse gi.

• Industry Promotion Research
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• v.5 no.1
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• pp.165-170
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• 2020

This study concerns of how the Qing dynasty overcame the national inferiority on the process of the Ming-Qing war in the East Asia during the early 17th century. Historically the Qing came forward in succession the total 12 Emperors whose posthumouses were recorded according to a respective independent system. These studies will be commented the alliance between Manchurian and Mongolian tribes. As the researching result, it will be commented that the Qing's emperors possessed the names of the Emperor of Han's race, Khan of Mongolian tribe, Han of Manchurian clan at the same time. Furthermore in other to follow the war against the Ming dynasty the Qing dynasty promoted positively the strategic alliance through the marriage connection with Mongolian royal family. And the Qing dynasty succeeded in organizing the Military Eight Banners so that Qing dynasty could utilize the reorganized social civilian groups into the avaliable groups to the battle. Thus this Eight Banners were comprehended all members who were not only the Mongolian clans allianced but also the submitted soldiers from the Ming in the war.

• Journal of the Korean Society of Costume
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• v.56 no.8 s.108
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• pp.95-112
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• 2006

This study examines the Korean traditional and characteristic coloring through the color of Korean traditional embroidery. This research gives the chance to establish the cultural identity of Korea and presents the aesthetic standard of color images. Also, practical use of Korean traditional colors through this study provide opportunities which develope cultural merchandise in the world. were chosen as the references to analyzed the Korean traditional colors through gungsu: court embroidery, buddhist embroidery, everyday embroidery and clothing embroidery. Because this book published in commemoration of '20th General Conference and 21th General Assembly of ICOM' in 2004, which presented excellence of Asian culture. The color of these works were divided by 'Pantone Solid Color Chips' which organized by CMYK color system and categorized by Obangsaek. 'Gungsu' had vivid and splendid color sense which used strong and bright colors and 'buddhist embroidery' had mild and mysterious feelings which used low saturation.'Everyday embroidery' used the red color group frequently and 'clothing embroidery' had brighter colors comparing to other embroidery groups. The 'Chung(blue)' group had diverse color tone rather than one-tone color. This means that Koreans prefer the 'Chung' and used it regularly, also this color symbolized the racial characteristics. Even though 'Whang(yellow)' was prohibited because the color for emperor, in the case of embroidery, there were a variety of yellow colors from 'gold' to pale yellow and grayish yellow. The arrangement of colors in 'gungsu', tone on tone, complementary and bicolore coloring was used mostly which presented a strong and elegant color sense. On the other side, 'buddhist embroidery' used tonal coloring which gave gentle and noble feeling. 'Everyday embroidery' presented separation and accented coloring which was the example of common people's humor and originality. In the case of 'clothing embroidery', there was dominant lightness, separation, tone on tone and camaieu coloring which added gorgeousness in Korean traditional clothing.

• Journal of the Korean Society of Costume
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• v.56 no.8 s.108
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• pp.74-82
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• 2006

In ancient China, Su(綬) was the ornament of the full dress. It had originated from tying the jade or another thing before Jen(秦:Qin) dynasty and it tied the imperial jade seal and the chop from Han dynasty. Su of Han dynasty was different in the inscape, colour, length and density according to the grade. And the shape was the straight line. But these phenomena were changed after Han dynasty. This study showed how it changed. To studying used the comparison method of literature records, paintings and archeological relics. It mostly studied imperial Su. Su of Han dynasty of the high grade was formed by Yeok, the circle type jade and Su(Su moaned whole Su, at the same time moaned the part of Su, too). Afterward, Yeok was changed into Small Su[小綬] and Su was changed into Big Su(大綬). Originally the circle type jade was connecting Yeok to Su, but it was changed into tying Small Su only. Su of Han dynasty used the four kinds of colour, but from Su(隋: Sui) dynasty used the six kinds of colour. Originally Su was interlacing, but it was changed into the silk fabric from Song[宋] dynasty. According to using silk fabric's Su, it was likely to disappear the system distinguishing the grade by length. And it kept the method of interlacing the reticulation in the low part of silk fabric's Su. So, after using silk fabric's Su, the system of the density was not about the main body but about the reticulation. Su was been used woven with supplementary golden wefts, too. The circle type jade was chiseled the dragon and cloud from Geum[金:Jin] dynasty. These not the pattern of silk fabrics.

• The Journal of Korean Medical History
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• v.33 no.1
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• pp.43-57
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• 2020

Essence of the Hwangchil tree (黃漆樹 Dendropanax morbiferus H.Lév.) has been used for various purposes, like waxing emperor's armors, covering an astrology board, or, during the Silla Dynasty, burying it to block something bad in the soil symbolically. Essence of the Hwangchil tree was known to have remarkable preservation effects such as waterproofing, damp-proofing, rust-proofing, and moth-proofing as well as not being easily peeled off from even soft surfaces like paper. There is a record in Prescriptions for Epidemic diseases of Cows, Horses, Sheep, and Pigs (牛馬羊猪染疫病治療方), published in 1541, of Hwangchil that is local to Jeju Island being used instead of benzoin (安息香), of burning Hwangchil, and of making cows inhale its smoke to prevent plague among them. Along the same lines, there are records in the Local Chronicle of Tamra (耽羅志) and the Book of Earth Geography (輿地圖書) that identify Hwangchil with benzoin. In Seonghosaseol (星湖僿說), a book written by Lee Yik in around 1760, it is acknowledged that Hwangchil could be medicinal herb. In 2000, Ahn Duk-Kyun registered the roots and branches of Hwangchil tree as 'Boncho' (本草 herbal medicine) in the Pictorial Book of Korean Medicinals (韓國本草圖鑑) and presented the method of taking it for medical purpose. Researchers have suggested that Hwangchil essence as well as diverse parts of the plant such as its roots, branches, leaves, flowers, fruits, and gum have various meaningful medicinal properties. Regarding the history and recent researches of using Hwangchil tree, it has various medicinal probabilities such as, 'dispersing miasma' (辟邪), 'opening holes' (開竅), 'waking the heart' (醒心), 'smoothing spirits' (安神), 'piercing the block' (疎泄), 'removing the old and welcoming the new' (去故生新). This paper contributes ideas about how to expand the uses of Hwangchil Tree.