• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.31-76
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• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

• The Journal of the Petrological Society of Korea
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• v.19 no.2
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• pp.141-156
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• 2010

Dokdo Island, Korea, is located in the East Sea belonging to back arc basin. In this study we examined petrology and geochemistry of massive tuffaceous breccia (MTB) from Dongdo (Eastern islet) and Seodo(Western islet), the two largest islands of Dokdo. Field studies and chemical analysis distinguish the MTB in Dongdo and Seodo. The Dongdo MTB (DMTB) is exposed up to 50 m on the ocean cliff and it has dominant basalt and trachybasalt with moderate amount of trachyte and scoria. On the other hand, Seodo MTB (SMTB), which is preserved between trachyte dike and trachyandesite, is composed of roughly equal amounts of basalt, trachybasalt and trachyte. The location of the islets were related to the source vent having in contact with underlying trachyte lava and differential pyroclastic deposits made them different characteristics. According to trace element analysis of trachytic volcanic clasts, the Ba concentration ranges from 66 to 103 ppm and Sr varies from 44 to 56 ppm in DMTB. However, Br and Sr in SMTB correspondingly showed relatively wide ranges: Br 785-1259 ppm and Sr 466-1230 ppm. These differential trends between DMTB and SMTB, along with the difference in P and Ti, indicate that the crystallization of alkali feldspar, feldspathoid, biotite, apatite and titanium took place differently. Nevertheless, DMTB and SMTB are similar in REE patterns and they are correspondingly characterized by high LREE, low HREE and similar $(La/Yb)_N$ values with 23.9-40.2 in DMTB and 27.4-32.9 in SMTB. These patterns suggest that Dongdo and Seodo might be originated from coeval magma suites. Dokdo island shows high concentrations of Ba, K and Rb. These signatures mark a result attributed to the mantle upwelling because the magma derived from the asthenosphere was metasomatized with subduction-related fluids.

• Journal of Korean Society of Forest Science
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• v.31 no.1
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• pp.1-7
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• 1976

When haploid plant would be appeared by the anther culture, the large quantity of young plant multiplied maternal inheritance and the same pure line rapidly in the short length of time, which will be effected to cut down much expences efforts and time for the production of seeds or seedlings. Therefore, the development of the technique for this would be much profited in the country industry. In the late of a few years studies were early attempted in this field, but up this time there were a few success of plants only and none of perennial plant. In this status of the country condition required earnestly for the development of the green industry, this researcher attempted to culture the anther of late uninucleate microspore or early binucleate microspore of the Prunus mume and other three psecies, economic trees estimated specially economic, on the place of Modified Murashige and Skoog's medium supliment with Kinetine, 2.4-D, and N.A.A for inducing haploid plants. The obtained results were as follows: 1. 2,000 anthers were cultured and there were shown that 2N callus in Prunus mume had 82 as 4.1%, 2N callus in Prunus tomentosa 15 as 0.8%, 2 N callus in Prunus salisina 75 as 4% 2. N callus had shown 40 as 2% from Prunus armeniaca var. ansu only, and the other trees showed all 2N callus. 3. Callus had appeared in every tree but 2N callus appeared was all filaments and there showed from only connective tissue N callus appeared was all from anther locule inside. 4. Then Prunus armeniaca var. ansu only was not callus of somatic anther tissue origin, but as there was callus origined from microspore which was changed in to swollen microspores or polynucleate microspores, it was certained to need haploid plant.

• Journal of Nutrition and Health
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• v.53 no.2
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• pp.190-202
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• 2020

Purpose: This study aims to evaluate the recognition, purchase, and intake status of edible insects in adults, who are the main consumers of edible insects, and to provide the information necessary to expand the production and consumption of edible insects and related products in the future. Methods: A total of 453 adults (172 males and 281 females) aged 19 years and older were surveyed regarding their awareness of edible insects, purchase and consumption experience, and intention to purchase and consume, and the differences between them were analyzed according to gender and age groups. Data collection took place from December 2018 to January 2019. Results: Those who had knowledge of edible insects accounted for 87.0%, whereas those who had more than average knowledge were 75.9%, suggesting recognition was relatively high. Men had more experience than women in purchasing or consuming edible insects and related products (45.9% vs. 31.0%, p < 0.01). In terms of age, experience was 22.5% in 20-30s, 44.6% in 40-50s, and 63.1% in 60s and older, showing significant growth as age increased (p < 0.001). The satisfaction level of edible insects was highest in taste (3.4 points), and especially for shape and appearance, it decreased as age reduced (p < 0.001). The most common reason for not being willing to use edible insects was feeling repulsive (4.1 points), which was significantly more common in women than in men (4.3 vs. 3.9, p < 0.001), and lower with age (p < 0.001). The most needed information display for using edible insects was country of origin (63.8%), the main nutrient in edible insects was protein (93.6%), and the most preferred form of products was powder (39.5%). Conclusion: According to the above results, the recognition of edible insects was high, whereas experience of using edible insects and intention to use edible insects were low especially in women and younger groups. The reason for this is that consumers are dissatisfied with edible insects due to their appearance. This study is expected to be used as basic data for expanding the production and consumption of edible insects and related products in the future.

• Journal of the Korean Society of Food Science and Nutrition
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• v.41 no.11
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• pp.1639-1644
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• 2012

This study analyzed the Importance-Performance Analysis of selective attributes of Home Meal Replacement (HMR). This study was conducted using a primary field survey on department stores and wholesale markets in Seoul and Gyeonggi province. A total of 201 out of 234 questionnaires were analyzed. First, the highest intake frequency was 1~3 times a month (100 respondents: 48%), the most common purchasing place was wholesale market (148 respondents: 73.6%), and the most cited reason for preference was convenience (115 respondents: 57.2%). According to the IPA results, selective attributes with low satisfaction and high importance in the second quadrant were 'quality', 'health', 'hygiene', 'origin of food', and 'safety'. These results suggest that the microbiological and sensory qualities of HMR production should be improved to meet consumer's expectations.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.106-115
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• 2011

This study, based on (edited in 18th century), analysed the landscape system and cultural landscape elements of Yuhoidang(Hageowon 何去園) Garden in Musu-dong, Daejeon, and the findings are as in the following. YuHoidang(Gwon Yijin 權以鎭) managed Hageowon Garden in Musu-dong, located on the southern branch of Mt. Bomun, to realize his utopia. The completion of Hageowon Garden was only possible due to his installation of a variety of facilities in family gravesite on the hill behind his house: Shimyoso(Samgeunjeongsa 三近精舍, in 1707), Naboji(納汚池, in 1713), Banhwanwon(in 1714) and expended exterior space(in 1727). With regard to the landscape system of the village, the main range of mountains consists of Mt. Daedun, Mt. Odae and Mt. Bomun. The main high mountain of the three is Mt. Bomun, where 'Blue Dragon' hill branches off on the east side(Eungbong), 'White Tiger' in the west(Cheongeun and Sajeong) and Ansan(inner mountain) in the south. The landscape system is featured by 'mountains in back and rivers in front'. The river in the south-west, with its source in Mt. Juryun is called as the 'Stream of outer perfect spot', while the 'Stream of inner perfect spot' rises from Eungbong, passing through the east part of the village into the south-western direction. Banhwanwon Garden(盤桓園) was created with the stream in the east and natural bedrocks, and its landscape elements includes Naboji, Hwalsudam, Gosudae, Sumi Waterfall, Dogyeong(path of peach trees), Odeeokdae(platform with persimmon trees), Maeryong(Japanese apricot tree), springs and observatories. An expanded version of Banhwanwon was Hageowon garden, where a series of 'water-trees-stone' including streams, four ponds, five observation platforms, three bamboo forests and Chukgyeongwon(縮景園) of an artificial hill gives the origin forest a scenic atmosphere. When it comes to semantics landscape elements, there are (1) Yuhoidang to cherish the memory of a deceased parents, (2) Naboji for family unification, (3) Gosudae to keep fidelity, (4) Odeokdae to collect virtue and wisdom, (5) Sumi Waterfall to aspire to be a man of noble character, (6) Yocheondae for auspicious life, (7) Sumanheon and Gigungjae to be in pursuit of hermitic life, (8) Hwalsudam for development of family and study, (9) Mongjeong to repay favor of ancestors, (10) Seokgasan, a symbol of secluded life, (11) Hageowon to enjoy guarding graves in retired life. The spatial composition of Hageowon was realized through (1) Yuhoidang's inside gardens(Naboji, Jucheondang, Odeokdae, Dogyeong, Back yard garden and others) (2) Sumanheon(收漫軒) Byeolup or Yuhoidang's back yard gardens (Seokyeonji, Yocheondae, Sumanheon, Baegyeongdae, Amseokwon and others) (3) Chukgyeongwon of the artificial hill(which is also the east garden of Sumanheon, being composed of Hwalsudam, Sumi Waterfall and Gasan or 12 mountaintops) (4) the scenic spots for unifying Confucianism, Buddhism and Taoism are Cemetry garden in the back hill of the village, the temple of Yeogyeongam, Sansinkak(ancestral ritual place of folk religion) and Geoeopjae(family school). On top of that, Chagyeongwon Garden(借景園) commands a panoramic distant view of nature's changing beauty through the seasons.

• Journal of Sericultural and Entomological Science
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• v.23 no.1
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• pp.1-31
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• 1981

Rootability of the hardwood cuttings of mulberry was related not only histological characteristics but dependent on biochemical properties. In this connection, the characteristics of the hardwood cuttings were histologically observed and the growth substances produced by the cuttings were also identified by means of mung bean bioassay. Amino acid, carbohydrate, nucleic acid contents, and the C/N ratio were also analysed. The results are summarized as follows. 1. There were differences in rootability of cuttings between mulberry species and varieties Among the three mulberry species tested, Morus Lhou Koidz. showed the highest rootability while M. bombycis showed the lowest one. In varietal differences in rootability, it was shown that the varieties could be grouped according to rootability: high varieties(above 80%), medium(41~79%), and low(below 40%). The higher varieties were Kemmochi, Nakamaki, Kosen, and Wusuba roso. 2. The histological characteristic of the hardwood cuttings most closely related to rootability was cell layer arrangement in the sclerenchyma tissue. The lower rootability varieties developed two or three overlapping cell layers in the bark tissue and in the higher rootability varieties they were scattered over the primary cortex. 3. In the higher rootability varieties, there was a positive correlation between the development of root primodia and rootability of the hardwood cuttings. It was also shown that there was a close relationship between the size of primodia and the surface area of the lenticel with rootability of the cuttings. 4. Effect of growth substances extracted from the hardwood cuttings were determined by mung bean bioassay. The higher rootability varieties usually showed higher activities of the growth substances, in contrast the lower rootability varieties showed higher activities of the inhibitory substances. 5. It was evident that the substance separated by paper chromatography was identified as indole acetic acid with $R_f$ value ranging from 0.3 to 0.5. The other substances detected at a $R_f$ value ranging from 0.8 to 1.0 and origin to 0.1 were also responsible for rooting. 6. There exists a quantitatively different distribution of growth substances in a synergistic system in the tissues of cuttings, and the balance between growth and inhibitory substances gives rise to the development of rooting. Particularly, no descent of the substances from winter buds resulted in no rooting of cuttings but these substances were produced a week after planting in a warm environment. 7. It was shown that there were positive correlations between carbohydrate ($r=0.72^*$) and total sugar ($r=0.67^*$) and rootability, respectively, but there were negative correlations between reducing sugars ($r=-0.75^*$) and rootability. 8. High C/N ratio gave rise to high rootability($r=0.67^*$). The latter therefore depended on high amount of carbohydrate rather than nitrogen in the cuttings. 9. The content of RNA and DNA in the cuttings was not changed for upto two weeks after the cuttings were planted. Then an increase in RNA content took place in only the high rootability varieties. 10. There were quantitative and qualitative differences in the compositions of the amino acids between the high rootability varieties and the low rootability varieties. More aspartic acid and cystine were found in the higher rootability varieties than in the low rootability varieties.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.5-37
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• 2004

A wooden coffin has been given academic attention in Kaya(伽倻), due to the place the stage of Samhan society appropriately in the development of ancient korea history. Special attention must be paid on Dohang-Ri(道項里) woden coffin, since it is expected to explain the origin of Arakaya(阿羅伽倻) in the region of southen korea peninsula. Dohang-Ri wooden coffin is become generally knowen two types, and complete its unique feature in Chin-Han(辰韓) and Byun-Han(弁韓). Recently the fact that Dohang-Ri wooden coffin is discovered only in the king tombs of Chang Won Daho-Ri(昌原茶戶里) and it is remarkable of political connection between Kuya-Kuk (狗邪國) and Anya-Kuk(安邪國). Various ironware unearth of Dohang-Ri has seen similar to that from Daho-Ri, but it has not bronze mirror be maid Chines, symbol with dignity of social position in the ruling ciass. It seems that political unit of Daho-Ri is advanced sociaity and central force than Dohang-Ri in the Byun-Han. The later of two century, I have a think about wooden coffin changes the wooden chamble of Dohang-Ri and Daho-Ri that it go out of sight at AD.2 century. Becouse of possitive achaelogical sites has not confirm, it request radical interpretaion. I inference to accordingly to the it appearance connected of the wars between the eight country of southen regins in korea peninsula at the first half of AD.3 cencury. Exactly, the politial units of Dohang-Ri and Daho-Ri has concentration of trade in Racdong river(洛東江) and Nam river(南江) water system and that give form to coexistence system of economic and political mutuality.

• 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).