• Asian review of World Histories
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• v.1 no.1
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• pp.45-84
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• 2013

Empirical research into Đại Việt before the $14^{th}$ century has made little progress since the 1990s. To improve this situation, I here examine how the L$\acute{y}$ dynasty (1009-1226), the first long-lasting dynasty of Đại Việt, established stable local ruleafter the "Tang-Song Transition" in China that changed the entire picture of East Asia (including both Southeast and Northeast Asia). This paper focuses on two issues. First are the local administrative units and their governors. The nature of both higher units like lộ(circuits), phủ and ch$\hat{a}$u (provinces), and basic units like hươg and gi$\acute{a}$p (districts?) will be examined. Second, I examine non-institutional channels of local rule by the imperial family. By combining such administrative and non-administrative means, the L$\acute{y}$ central court enforced a considerably stable local rule for two centuries. Finally, I attempt some preliminary comparisons with the local rule of Goryeo (918-1392) in the Korean peninsula, a polity that shared many features with Đại Việt in the process of localization of the Tang and Song models. I hope this approach of viewing small empires from the standpoint not of their "goal" (modern states) but of their "start" (charter polities), will enrich the discussion of East Asian small empires.

• The Journal of Korean Medical History
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• v.24 no.1
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• pp.43-56
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• 2011

Everyone once in a life experience headaches as symptoms are very common. According to a study in a country of more than a week and as many as those who have experienced a headache amounts to 69.4%. In addition, the high reported prevalence of migraine in 30s for 80% of all migraine sufferers daily life interfere with work or was affected. In Western medicine, the cause of headaches is traction or deformation of pain induced tissue like scalp, subcutaneous tissue, muscle, fascia, extracranial arteriovenous, nerves, periosteum. But it turns out there are not cause why pain induced tissue is being tracted or deformated. Therefore, most of the western-therapy is mainly conducted with regimen for a temporary symptom reduction. Therefore, I examined how it has been developed in Chinese Ming Dynasty, the perception of headache, change in disease stage and an etiological cause. Oriental medicine in the treatment of headache is a more fundamental way to have an excellent treatment. The recognition of head in "素問($s{\grave{u}}$ $w{\grave{e}}n$)" and "靈樞($l{\acute{i}}ng$ $sh{\bar{u}}$)" began to appear in 'Soul-神($sh{\acute{e}}n$) dwelling place' and 'where to gather all the Yang-'諸陽之會($zh{\bar{u}}$ $y{\acute{a}}ng$ $zh{\bar{i}}$ $hu{\grave{i}}$)'. Also, head was recognized as '六腑($li{\grave{u}}f{\check{u}}$) 淸陽之氣($q{\bar{i}}ng$ $y{\acute{a}}ng$ $zh{\bar{i}}$ $q{\grave{i}}$) and 五臟($w{\check{u}}$ $z{\grave{a}}ng$) 精血($j{\bar{i}}ng$ $xu{\grave{e}}$) gathering place'. More specific structures such as the brain is considered a sea of marrow(髓海-$su{\check{i}}$ $h{\check{a}}i$) in "內經($n{\grave{e}}i$ $j{\bar{i}}ng$)" and came to recognized place where a stroke occurs. Accompanying development of the recognition about head, there had been changed about the perception of headache and the recognition of the cause and mechanism of headache. And the recognition of headache began to be completed in Ming Dynasty through Jin, Yuan Dynasty. Chinese Ming Dynasty, specially 樓英($l{\acute{o}}u$ $y{\bar{i}}ng$), in "醫學綱目($y{\bar{i}}xu{\acute{e}}$ $g{\bar{a}}ngm{\grave{u}}$)", first enumerated prescription in detail by separating postpartum headache. and proposed treatment of headache especially due to postpartum sepsis(敗血-$b{\grave{a}}i$ $xu{\grave{e}}$). 許浚($x{\check{u}}$ $j{\grave{u}}n$) accepted a variety of views without impartial opinion in explaining one kind of headache in "東醫寶鑑($d{\bar{o}}ng-y{\bar{i}}$ $b{\check{a}}oji{\grave{a}}n)$" 張景岳($zh{\bar{a}}ng$ $j{\check{i}}ng$ $yu{\grave{e}}$), in "景岳全書($j{\check{i}}ng$ $yu{\grave{e}}$ $qu{\acute{a}}nsh{\bar{u}}$)", established his own unique classification system-新舊表裏($x{\bar{i}}nji{\grave{u}}$ $bi{\check{a}}ol{\check{i}}$)-, and offered a clear way even in treatment. Acupuncture treatment of headache in the choice of meridian has been developed as a single acupuncture point. Using the classification of headache to come for future generation as a way of locating acupoints were developed. Chinese Ming Dynasty, there are special treatments like 導引按蹻法($d{\check{a}}o$ y ${\check{i}}n$ ${\grave{a}}n$ $ji{\check{a}}o$ $f{\check{a}}$), 搐鼻法($ch{\grave{u}}$ $b{\acute{i}}$ $f{\check{a}})$, 吐法($t{\check{u}}$ $f{\check{a}}$), 外貼法($w{\grave{a}}i$ $ti{\bar{e}}$ $f{\check{a}}$), 熨法($y{\grave{u}}n$ $f{\check{a}}$), 點眼法($di{\check{a}}n$ $y{\check{a}}n$ $f{\check{a}}$), 熏蒸法($x{\bar{u}}nzh{\bar{e}}ng$ $f{\check{a}}$), 香氣療法($xi{\bar{a}}ngq{\grave{i}}$ $li{\acute{a}}of{\check{a}}$). Most of this therapy in the treatment of headache, it is not used here, but if you use a good fit for today's environment can make a difference.

• The Journal of Korean Philosophical History
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• no.54
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• pp.153-184
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• 2017

During the Pre-Qin(秦) Dynasty era, there were the records that there had been many calendar systems, such as $g{\check{u}}-li{\grave{u}}-l{\grave{i}}$(古六曆 : six ancient calendar systems). Then, the fact that particularly $zh{\bar{o}}u-l{\grave{i}}$(周曆) and $xi{\grave{a}}-l{\grave{i}}$(夏曆) were mainly discussed among them resulted from a lot of discussions from the differences in the calendar system in "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)" known to have been written by Confucius from the calendar system in "$X{\acute{i}}ng-xi{\grave{a}}-zh{\bar{i}}-sh{\acute{i}}$(行夏之時 : implement the calendar of Ha dynasty.)" that Confucius mentioned himself to his disciple. $zh{\bar{o}}u-l{\grave{i}}$(周曆) with $d{\bar{o}}ngzh{\grave{i}}-yu{\grave{e}}$(冬至月 : the 11th month of the lunar calendar) as the first month of a year had the system of the lunar calendar, and $xi{\grave{a}}-l{\grave{i}}$(夏曆) called as the calendar of Ha(夏) dynasty had the system of $ji{\acute{e}}-q{\grave{i}}-l{\grave{i}}$(節氣曆 : a kind of the solar calendar that divides one year of 365 days into 24 solar terms) with $y{\acute{i}}n-yu{\grave{e}}$(寅月 :one month from the present Feb 5) as the first month of a year. These two calendars had definite differences in the first months of a year, names of seasons, and the lunar calendar and the solar calendar. The fundamental reason why Confucius recommended the performance of $xi{\grave{a}}-l{\grave{i}}$(夏曆) as a way to run the nation was not that it started from the philosophical view of the universe that among the 'three $zh{\bar{e}}ng$'(三正)' of $ti{\bar{a}}n-zh{\bar{e}}ng$(天正 : the first month of a year with the heaven as the standard), $d{\grave{i}}-zh{\bar{e}}ng$(地正 : the first month of a year with the earth as the standard) and $r{\acute{e}}n-zh{\bar{e}}ng$(人正 : the first month of a year with humans as the standard), but that he wanted to emphasize the importance of practical national economic policies to enhance agricultural productivity. It becomes the criterion that even though Confucius emphasized that politicians should not have moral flaws ideally, with regard to public policies, he wanted to stress politicians' duties based on the reality a lot.

• The Journal of Korean Philosophical History
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• no.57
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• pp.57-90
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• 2018

In this discussion, as a way to verify the existence of the system to regulate Zhou dynasty's $z{\bar{o}}ng-mi{\grave{a}}o$(宗廟) numbers, the discussion was focused on '$mi{\grave{a}}o$ (廟)' and '$g{\bar{o}}ng$(宮)' in the records of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)". As for the parts where the contents of scripture sentences were not specific, the context of the case was investigated through the writings in "$Zu{\breve{o}}-zhu{\grave{a}}n$(左傳)" and other materials. In the cases of the usage of the letter, '$mi{\grave{a}}o$(廟 : a ruler's house, a nation's royal court)', in the scripture sentences in "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", the followings need to be noticed. In $t{\grave{a}}i-mi{\grave{a}}o$(太廟) of State $L{\check{u}}$(魯), nationwide events and a ruler's political ancestral rite, $d{\grave{i}}$(?) ritual, were performed, and fancy tools for ancestral rites used in those rituals were equipped. As for the $z{\bar{o}}ng-mi{\grave{a}}o$(宗廟) of a ruler of those times, a ritual of royal court, $ch{\acute{a}}o$(朝) rite, was performed. The usage case of the letter, '$g{\bar{o}}ng$(宮 : house)', is as the following. In $g{\bar{o}}ng$(宮) where a ruler's personal family lived was a family ancestral rite for them carried out. The record about the ornate decorating for the $hu{\acute{a}}n-g{\bar{o}}ng$ house(桓宮), which can be said to have been the political base of $s{\bar{a}}n-hu{\acute{a}}n-sh{\grave{i}}$(三桓氏), three politically noble families of State $L{\check{u}}$(魯), is outstanding. The $x{\bar{i}}-g{\bar{o}}ng$ house(西宮) during $X{\bar{i}}-g{\bar{o}}ng$(魯 僖公)'s reign and a $x{\bar{i}}n-g{\bar{o}}ng$ house(新宮 : a newly built house) destroyed by fire at the third year of $Ch{\acute{e}}ng-g{\bar{o}}ng$(魯 成公), are assumed to have been a ruler's another house, such as the $ch{\check{u}}-g{\bar{o}}ng$ house(楚宮) in which $Xi{\bar{a}}ng-g{\bar{o}}ng$(魯 襄公) used to enjoy staying, which is different from the viewpoint that it might be a $m{\acute{i}}-g{\bar{o}}ng$ shrine(?宮 : a house constructed as a shrine for the deceased father or the deceased grand father) that had been formed since Han dynasty. It has been discussed that, regarding the records that the '$w{\check{u}}-g{\bar{o}}ng$ house(武宮) was built' and that the '$y{\acute{a}}ng-g{\bar{o}}ng$ house(煬宮) was built', certain buildings were established with the symbols of '$w{\check{u}}$(武 : martial arts and force of arms)' and '$y{\acute{a}}ng$(煬 : to burn and get rid of everything)', and the events that a lord stood as its lord continued. Therefore, its main goal was not the performance of a dutiful ancestral rite by a ruler of those times for deceased rulers, for instance, $W{\check{u}}-g{\bar{o}}ng$(魯 武公) or $Y{\acute{a}}ng-g{\bar{o}}ng$(魯 煬公), but display of certain political symbolism through the ritual. This symbolism is most obvious with the $hu{\acute{a}}n-g{\bar{o}}ng$ house(桓宮) and the $x{\bar{i}}-g{\bar{o}}ng$ house(僖宮). As a consequence, all $mi{\grave{a}}os$(廟) and $g{\bar{o}}ngs$(宮) in scripture sentences had the functions of a shrine in some part, but it has been verified that they were not the buildings set up as a shrine to follow '$z{\bar{o}}ng-mi{\grave{a}}o$(宗廟)'s number regulation system' of '$ti{\bar{a}}nz{\check{i}}-7-mi{\grave{a}}o$(天子七廟 : an emperor owns seven $mi{\grave{a}}os$(廟))' or '$zh{\bar{u}}h{\acute{o}}u-5-mi{\grave{a}}o$(諸侯五廟 : a lord owns five $mi{\grave{a}}os$(廟))'.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.11 no.1
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• pp.197-218
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• 1998

In this study, I invastigate about oriental medical drug, dosage form and directions in external therapy of contact dermatitis. and after study on relationship oriental medical drug, dosage form and directions with cause, symptom and differentiation of symptom and sign. The results are as follows; 1. Most frequently used oriental medical drug is until qing(淸) dynasty Eriocheir sinensis H. Milne-Edwards(蟹), Salix babylonica L.(柳葉), Natrii sulfas(芒硝), Allium macrostemon Bge.(해), Nelumbo nucifera Gaertn.(荷葉), nowadays in Korea and China Phellodendron amurense Rupr.(黃柏), Gypsum(石膏), Rheum palmatum L.(大黃), Baphicacanthus cusia Bremek(靑黛), Talcum(滑石). 2. In the frequency of dosage form, until qing(淸) dynasty powder 1case, liquor 49cases, liquer and solid mixture 58cases, nowadays Korea and China powder 16cases, liquor 96cases, liquer and solid mixture 59cases. 3. Most frequently used directions of dosage is thinly attaching method(薄貼法), attaching method(敷貼法), furnigating and cleansing method(熏洗法), cleansing method(洗傷法), wet dressing method(濕敷法), spreading powder method(撲粉法), plaster method(途차法), rubbing skin method(摩擦法) 4. In the external therapy of contact dermatitis, oriental medical drug's usage is based on stage of contact dermatitis In acute stage, most frequently used drug is heat and damp remove drug(淸熱燥濕藥), nature of drug(藥性) is bitter taste and cold charactor(苦寒), In chronic stage, most frequently used drug is nourishing the blood drug(養血藥), promoting blood circulation drug(活血藥). 5. The dosage form of drug is based on symptom. In acute stage, when papules and vesicles, or erosion and exudation is the main symptom of skin, liquor or powder is used, when erosion and crust is the main symptom of skin, plaster is used. In chronic stage, plaster is used. 6. In the directions of dosage is based on dosage form of drug and symptom. In acute stage, when papules and vesicles is the main symptom of skin, fumigating and cleansing method, cleansing method, plaster method is used, when erosion, vesicles and exudation the main symptom of skill, cleansing method, wet dressing method, spreading powder method, attaching method, spreading powder method is used, when crust is the main symptom of skin, plaster method is used. In chronic stage, plaster method, rubbing skin method is used.

• 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.