• Journal of Korean Medical classics
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• v.35 no.3
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• pp.1-20
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• 2022

Objectives : Translations of Korean Medical Classical texts were analyzed quantitatively to verify their trend. Based on findings, accumulated problems and their solutions were discussed. Methods : A list of translated Classical texts in the field of Korean Medicine from the National Central Library collection was organized. Afterwards, the publication date, field, author information and content of the translated version were analyzed. Results : Of Chinese Medical texts, those from the Ming and Qing periods were most translated, while major texts pre-dating the Song period were left out. In addition, while texts in the fields of Shanghan-Jingui, comprehensive medical texts, scriptures, medical theories that were high in demand in educational and clinical sectors were actively translated, those in secondary fields were insufficiently translated. Of medical texts of Korea, those from the Joseon period were mostly translated, including major texts such as the Donguibogam and various kinds of texts reflecting research demands. Conclusions : In the future, texts that have not been translated need to be prioritized while basic elements need to be identified for better quality translation. To enable quantitative and qualitative expansion of Korean Medical Classical Texts translation, institutional and academic support is crucial.

• Journal of Korean Medical classics
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• v.34 no.2
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• pp.169-206
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• 2021

Objectives : Records on medicinal liquor in medical texts and major culinary texts of the Joseon period were examined and compared to identify their relevance. Methods : Liquors that include medicinal ingredients in the Donguibogam, Sangayorok, Suunjapbang, Eumsikdimibang, and the Gyuhapchongseo and Juchan were collected. Similarities and differences of each entry were compared following thorough examination. Results : Direct citing of medical texts or specialized medical descriptions in the culinary texts or descriptions of medical liquor composed of various medicinals close to formula compositions are evidences that medical knowledge influenced culinary texts. Conclusions : Descriptions on medicinal liquor in medical texts and culinary texts could be said to have influenced each other.

• The Journal of Korean Medical History
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• v.22 no.1
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• pp.91-128
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• 2009

This is a study on the difference between herbal formulations cited in Dongeuibogam and their original Chinese texts. We focused on the changes of herbal formulations from their original Chinese texts in the course of compilation of Dongeuibogam. We searched for the reason of this change on various aspects. Our findings confirmed the need for further studies in this field Through this study, we concluded that the changes between the original Chinese texts and Dongeuibogam are a consequent phenomena of historical progression. We hope lor this study to act as a foundation for further advanced studies.

• The Journal of Korean Medical History
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• v.29 no.2
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• pp.1-16
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• 2016

The purpose of this study is to analyze how medical texts in Joseon Dynasty have changed in time and to understand their characteristics. Medical texts that reflect the medical standards of the time were enable us to look into how medical bureaucrats were trained and education policies related to the training. Chinese medicine influenced Joseon Dynasty's medicine in different ways at different times. Before the Imjin War, Joseon dynasty's medicine was largely under the influence of the Song dynasty's medicine. After the war, the four noted physicians of Jin-Yuan era had increasingly more significant influence, along with the introduction of Ming dynasty's medicine. The facts found through this study include : 1) the basic courses were composed of Chandomac (纂圖脈), Dongingyeong (銅人經), and Boncho (本草); 2) Josenization of medical division system was established for the first time during the reign of King Sejo (世祖), and updated throughout the time of the King Seongjong (成宗) and King Sun Jo (宣祖); 3) Hyangyak (鄕藥) education with medical texts was limited to some periods like King Seongjong (成宗) and King Sejo (世祖); 4) the high proportion of Bangseo (方書) in the early era gradually decreased, and more of specialized and comprehensive medical books came to find their way into the standard curriculum.

• Journal of Korean Medical classics
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• v.27 no.1
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• pp.67-76
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• 2014

Objective : Tarag refers to fermented milk, which has been recognized as daily food of summer in nomadic culture. Also, tarag is cleary defined as a fermented milk product in most of east Asian medical texts. When it comes to tarag-juk described in Korean medical texts, however, there is no definite distinction between milk porridge and tarag-juk. This paper is aimed at finding out whether tarag was merely meaning milk in Joseon. Method : Historical documents of related historical stage, Tibetan and East Asian medical texts, and some cookbooks are mainly consulted, as well as other sources that contains the perception of tarag in Korean history. Result : Tarag is documented as fermented milk in the medical texts of herbs, while tarag-juk is defined as milk porridge in some medical texts in Korea. In one of the Mongolian-Korean dictionary of 18C, milk tea is explained as tarag tea. Conclusion : Although there is not much evidence to back up this conclusion with satisfaction, it would not be to much to say that conception of tarag met some changes from yogurt to boiled milk during Joseon dynasty.

• The Journal of Korean Medical History
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• v.35 no.1
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• pp.13-36
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• 2022

For the past several decades, East Asian medicine has been examined in order to uncover its effectiveness in areas where biomedicine is found wanting. Although scientific approaches have been increasingly used to verify the utility of treatment techniques, countless traditional medical techniques found in ancient texts remain to be tested. Currently, about 20,000 or so ancient medical texts are recognized within the East Asian medical tradition. Although some famous texts have been translated and studied, many still exist only as original manuscripts. We are interested in the medical techniques that are listed in those manuscripts. Even before we can ascertain whether such ancient forms of medical treatment can be applied today it is important to understand the full picture of what kind of treatment technology exists. This study aims to develop a database program that automatically converts the original textual description of an East Asian medical technique into a more standardized version. First, our team analyzed the ways that medical skills were described and then designed a database algorithm that recognized the meaningful keywords of the descriptive text for a medical treatment and put it in the right cell in a structured table.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.43-57
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• 2022

Objectives : The characteristics of the Liver diagram in the Donguibogam were analyzed. Methods : The Liver diagram in the Donguibogam was compared with diagrams originating from the Mingtangzangfutu(明堂臟腑圖), diagram from before the Northern Song period, Liver diagrams from Daoist texts, etc., after which its characteristics were examined in relation to quoted texts within the Donguibogam. Results : The Liver diagram of the Donguibogam is very different from that of the Mingtangzangfutu(明堂臟腑圖) or Daoist texts in that the leaf veins and leafstalk have not been depicted. The diagram in the Donguibogam depicts the liver as having seven lobes and one body instead of eight lobes. The Donguibogam diagram does not originate from the Mingtangzangfutu(明堂臟腑圖) nor is it an imitation of Daoist texts. It seems to be a visual realization based on descriptions from quoted texts such as the Nanjing, Yixuerumen, and Suwen annotations by Wangbing. Conclusions : The Liver with seven lobes and one body as depicted in the Donguibogamis likely a transformed version based on textual descriptions rather than an imitation of the Mingtangzangfutu(明堂臟腑圖) of images in Daoist texts.

• The Journal of Korean Medical History
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• v.35 no.1
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• pp.87-99
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• 2022

The purpose of this paper is to test the hypothesis that some early Chinese meridians were described by haptic exploration of the arterial pulse. The method is as follows: First, the relevant passages of the Mawangdui medical texts, the oldest meridian monographs, are translated based on perceptual anatomy. Second, the pulse is haptically searched for in the palm, lower arm, upper arm, armpit, and torso of the human body. Finally, their locations are compared with the translation. As a result, It was confirmed that the pulse locations detected on the body were mostly consistent with the routes of the meridians described in the texts. So meridians were haptically detectable pulse routes. What is known today as the flow direction of hand-yin meridians is actually the direction of searching the pulse. Our result runs counter to Huang Longxiang's claim that the route of the meridians are virtual routes set by speculation. Our findings also dispute Vivien Shaw's claim that the meridians of Mawangdui medical texts were discovered by anatomical dissection. They also refute the claim that meridians were discovered by the extrasensory perception of the inner sight (內觀) and the subjective experience of the meridian sensitive person. The hand-yin meridians of Mawangdui medical texts are well described so that anyone can find them by touching them with their fingers.

• The Journal of Korean Medical History
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• v.32 no.1
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• pp.1-10
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• 2019

The Taesangugeupbang (Emergency Prescriptions for Childbirth) is a medical text written by Li-Chengong of China in the early 14th century. It incorporates forms of obstetrics and gynecology in use in the Chosun Dynasty and is quoted in the Hyangyakjibsungbang (Compendium of Prescription from the Countryside), the Euibangyoochui (Classified Collection of Medical Prescriptions), and the Taesanjibyo (Collection of Essentials for Childbirth). The recent rediscovery of Taesangugeupbang manuscripts in Japan has enabled full-scale research of this text. This article is based on a study of these manuscripts and attempts to synthesize the text through the various documents. The article suggests that: (1) critical texts for understanding the Taesangugeupbang include the Uijeoggo (A Review of Medical Books), the Euibangyoochui, and the Taesanjibyo; (2) there is a possibility that the Taesangugeupbang had disappeared from use in Joseon by the late 15th century; (3) the Taesangugeupbang complemented the treatment regimen of other texts and influenced the development of early Chosun ophthalmology; (4) The Taesangugeupbang is quoted in many Joseon's medical texts and is related to the author's mentor.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.171-180
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• 2014

Objectives : 'Maijue' is the one of the diverse quoted texts in Dongeuibogam. Maijue is mentioned 72 times. However, we don't know what note of Maijue exactly indicates. Methods : We derives 72 sentences, which is marked as Maijue for quotation in Dongeuibogam, and compared those sentences between Dongeuibogam and texts related to Maijue ; Cui Jiayan's Maijue, Chandobanglonmaekgyeoljipseong and so on. Results : 35 out of 72 sentences are from Cui Jiayan's "Maijue", 28 from Chandobanglonmaekgyeoljipseong(17 from headings, 6 from contents related to Zhang Yuansu[張元素], 5 from contents related to Li Jiong[李駉]). The rest of those annot be found in texts mentioned above. Conclusions : Maijue in Dongeuibogam as a quoting mark doesn't indicate one book and Dongeuibogam used one single mark, 'Maijue' even though Dongeuibogam quoted several texts, which names were related to Maijue.