• Journal of Nutrition and Health
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• 제9권2호
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• pp.68-86
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• 1976

1. 식품(食品) 섭취(攝取) 상태(狀態) 각(各) 지역별(地域別) 남녀(男女) 아동(兒童)의 전(全) 연령(年齡)을 통(通)한 1차(次) 및 2차(次) 조사(調査)의 1일(日) 1인당(人當) 평균(平均) 식품(食品) 섭취(攝取) 상태(狀態)는 다음과 같다. 1) 양구지역(楊口地域)의 아동(兒童)의 총(總) 식품(食品) 섭취량(攝取量)은 $508.1g{\sim}647.1g$ 범위(範圍)로서 이중(中) 식물성식품(植物性食品) 및 동물성식품(動物性食品)의 섭취비율(攝取比率)은 각각(各各) $83.0{\sim}91.3%$% 및 $5.5{\sim}11.7%$범위(範圍) 이었다. 2) 여주지역(麗州地域) 아동(兒童)의 총식품(總食品) 섭취량(攝取量)은 $586.6g{\sim}697.9g$ 범위(範圍)로서 이중(中) 식물성식품(植物性食品) 및 동물성식품(動物性食品)의 섭취비율(攝取比率)은 각각(各各) $88.2{\sim}89.0%$ 및 $6.3{\sim}7.6%$ 범위(範圍) 이었다. 2. 영양소(營養素) 섭취(攝取) 상태(狀態) 각(各) 지역별(地域別) 남녀(男女) 아동(兒童)의 전(全) 연령(年齡)을 통(通)한 1차(次) 및 2차(次) 조사(調査)의 1일(日) 1인당(人當) 평균(平均) 각(各) 영양소(營養素)의 섭취(攝取) 상태(狀態)는 다음과 같다. 1) 열량(熱量) 섭취량(攝取量)은 권장량 1500 kcal에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $1120{\sim}1415kcal$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $1407{\sim}1556kcal$ 범위(範國)이었다. 2) 단백질(蛋白質) 섭취량(攝取量)은 권장량 45g 에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $33.1{\sim}42.6g$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $35.5{\sim}42.6g$ 범위(範圍)이었다. 그러나 이들 단백질(蛋白質) 섭취량중(攝取量中) $5.5{\sim}11.7%$만이 동물성(動物性) 단백질(蛋白質) 이였다. 3) 지방(脂肪) 섭취량(攝取量)은 권장량 20g 에 비(比)하며 양구지역(楊口地域) 아동(兒童)이 $13.9{\sim}24.3g$ 범위(範圍)이었고 여주지역(麗州池域) 아동(兒童)이 $10.4{\sim}12.1g$ 범위(範圍)이었다. 4) 당질(糖質) 섭취량(攝取量)은 양구(楊口) 및 여주지역아동(麗州地域兒童) 각각(各各) 총열량(總熱量) 섭취량(攝取量) 의 $70.6{\sim}83.8%$ 범위(範圍)를 차지 하였다. 5) 칼슘 섭취량(攝取量)은 권장량 500 mg 에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $282.4{\sim}355.0mg$이었고 여주지역(麗州地域) 아동(兒童)이 $284.6{\sim}429.0mg$ 이었다. 6) 철(鐵) 섭취량(攝取量)은 권장량 10mg에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $6.0{\sim}12.1mg$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $6.4{\sim}16.7mg$ 범위(範圍)로 상당수의 아동(兒童)이 권장량에 미달(未達) 되었다. 7) 비터민 A 섭취량(攝取量)은 양구지역(楊口地域)이 $703.4{\sim}1495.6\;IU$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $750.5{\sim}1521.2\;IU$ 범위(範圍)로서 ${\beta}-carotene$으로서의 권장량 5100 I.U,에 비(比)하여 매우 부족되었다. 8) 비타민 $B_1$ 섭취량(攝取量)은 권장량 0.8mg에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $0.6{\sim}0.8mg$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $1.0{\sim}1.3mg$ 범위(範圍)이었다. 9) 비타민 $B_2$ 섭취량(攝取量) 0.9mg에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $0.4{\sim}0.7mg$ 범위(範圍) 이었고 여주지역(麗州地域) 아동(兒童)이 $0.8{\sim}1.0mg$ 범위(範圍)이었다. 10) 비타민 C 섭취량(攝取量)은 권장량 40mg에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $17.6{\sim}37.0mg$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $43.3{\sim}58.0mg$ 범위(範圍)이었다. 11) 나이아신 섭취량(攝取量)은 권장량 10mg에 비(比)하여 양구지역(楊口地域) 아동(兒童)이 $9.3{\sim}15.2mg$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $10.8{\sim}16.9mg$ 범위(範圍)이었다. 3. 체위(體位) 1) 신장(身長) : 양구지역(楊口地域) 남자아동(男子兒童)은 4세(歲) 및 5세(歲)에서 표준치(標準値)보다 다소(多少) 작았고 6세(歲)는 컸는데 여자아동(女子兒童)은 각(各) 연령별(年齡別) 모두 표준치(標準値) 보다컸다. 이에 비(比)하여 여주지역(麗州地域) 남자아동(男子兒童)은 각(各) 연령별(年齡別) 표준치(標準値)에 비(比)하여 컸으나 여자아동(女子兒童)은 5세(歲)에 다소(多少) 작았다. 2) 체중(體重) : 양구지역(楊口地域) 남자아동(男子兒童)은 4세(歲) 및 5세(歲)에서 표준치(標準値)보다 다소(多少) 미달(未達) 되었으나 6세(歲)는 높았는데 여자아동(女子兒童)은 각(各) 연령별(年齡別) 모두 표준치(標準値)와 비슷하였다. 이에 비(比)하며 여주지역(麗州地域) 남자(男子) 아동(兒童)은 각(各) 연령별(年齡別) 표준치(標準値)와 비슷 하거나 다소(多少) 높았으나 여자(女子) 아동(兒童)은 다소(多少) 낮았다. 3) 상완위(上腕圍) : 남녀(男女) 아동(兒童)의 전(全) 연령(年齡)을 통(通)하여 1차(次) 및 2차조사(次調査) 성적(成績)은 양구지역(楊口地域) 아동(兒童)이 $15.1cm{\sim}16.8cm$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)이 $15.6cm{\sim}16.6cm$ 범위(範圍) 이었다. 4) 흉위(胸圍) : 양구지역(楊口地域) 남녀(男子) 아동(兒童)은 각(各) 연령별(年齡別) 표준치(標準催)와 큰 차이(差異) 없었는데 여자(女子) 아동(兒童)은 다소(多少) 낮았다. 5) 좌고(座高) : 남자(男子) 아동(兒童)의 전(全) 연령(年齡)을 통(通)하여 양구지역(楊口地域) 아동(兒童)은 $54.2cm{\sim}61.8cm$ 범위(範圍)이었고 여주지역(麗州地域) 아동(兒童)은 $54.8cm{\sim}61.1cm$ 범위(範圍)이었다. 4. 임상증상(臨床症狀) 1) 양구지역(楊口地域) : 남자(男子) 아동(兒童)은 구각염이 약(約) 30% 충치가 약(約) 20%이었으며 여자(女子) 아동(兒童)은 전(全) 대상자(對象者) 31명중(名中) 1명(名)이 갑상선 비대 이었고 구각염이 약(約) 10%, 충치가 약(約) 20%이었다. 2) 여주지역(麗州地域) : 남자(男子) 아동(兒童)도 구각염이 약(約) 20%, 충치가 약(約) 22%이었으며 여자(女子) 아동(兒童)은 구각염이 약(約) 47%, 충치가 약(約) 20%이었다. 5. 생화학적(生化學的) 검사(檢査) 상태(狀態) 1) Hemoglabin 함량(含量)은 양구(楊口) 및 여주지역(麗州地域)의 전(全) 연령별(年齡別)을 통(通)하여 남자(男子) 아동(兒童)은 $11.0g{\sim}11.6g%$ 범위(範圍)이었고 여자(女子) 아동(兒童)은 $10.3g{\sim}11.5g%$ 범위(範圍)이었다. 2) 빈혈해당치(貧血該當値)를 WHO 가 정(定)한 l1g/100ml 이하(以下)로 보았을때 양구지역(楊口地域)의 남자아동(男子兒童)은 $16.7%{\sim}26.7%$, 여자아동(女子兒童) $33.3{\sim}50.0%$ 및 여주지역(麗州地域)의 남자(男子) 아동(兒童)은 33.3%, 여자(女子) 아동(兒童)은 $73.3%{\sim}100.0%$가 빈혈해당자(貧血該當者)에 속했다. 그러나 빈혈(貧血)의 정도(程度)는 심(深)한 경우는 거의 없고 거의 대부분(大部分)이 경(輕)한 빈혈(貧血)임이 특이(特異)하였다. 3) Hematocrit 치(値)는 전(全) 대상자(對象者)를 통(通)하며 $39.9%{\sim}41.6%$ 범위(範圍)이었다. 4) 혈장단백질(血奬蛋白質) 함량(含量)은 전(全) 대상자(對象者)를 통(通)하여 평균(平均) $6.6{\sim}7.4%$ 범위(範圍)이었는데 ICNND의 결핍해당치(缺乏該當値) 6.0g% 이하(以下)에는 양구지역(楊口地域) 4세(歲) 여자아동(女子兒童) 1명(名) 뿐이었다. 6. 기생충 상태(狀態) 1) 양구지역(楊口地域) : 남자아동(男子兒童)은 회충이 약(約) 62%, 편충이 약(約) 62%이었고 여자(女子) 아동(兒童)은 회충이 약(約) 73%, 편충이 약(約) 60%가 충란이 검출(檢出)되었다.

• 동국한의학연구소논문집
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• 제10권
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• pp.1-40
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• 2008

1.The 'Kao Zheng Pai'(考證派) comes from the 'Zhe Zhong Pai(折衷派)' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金峨), Yoshida Koton(古田篁墩 $1745{\sim}1798$) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li'(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 $1739{\sim}1798$) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan(躋壽館) mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken(伊澤蘭軒) taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai(澀江抽齋), Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 $1749{\sim}1787$) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論") and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯). 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken(伊澤蘭軒) and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋詞"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue"("金匱要略"), "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Ritsi(森立之 $1807{\sim}1885$) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken(伊澤蘭軒) and later became a pupil of Shou Gu Yi Zhai(狩谷掖齋), a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"("神農本草經") and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"(枳園隨筆) that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"(說文解字) to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據), Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬, $1804{\sim}1876$) learned scriptures and ancient texts from confucian scholar Asaka Gonsai(安積艮齋), and learned medicine from his father Huai Yaun(槐園), He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju"("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi"("金匱要略疏義") and "Lao Yi Zhi Yan"(老醫巵言) but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 $912{\sim}955$) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 $1755{\sim}1810$) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi"("傷寒論輯義") and "Jin Qui Yao Lue Ji Yi"("金匱要略輯義") are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng"("醫勝") is a collection of essays on research. Also there are the "Su Wen Shi"(素問識), "Ling Shu Shi"("靈樞識"), and the "Guan Ju Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 $1789{\sim}1827$), and his works include works of research such as "Nan Jing Shu Jeng"(難經疏證), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"(疾雅), "Ming Yi Gong An"(名醫公案), and "Yi Ji Kao"(醫籍考). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 $1789{\sim}1827$), Yuan Jian(元堅 $1795{\sim}1857$) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(禦匙). He left about 15 texts, including "Su Wen Shao Shi"("素問紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"("傷寒廣要"), and "Zhen Fu Yao Jue"("診腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(矢數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', the founding of Ji Shou Guan(躋壽館) and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.

• 한국산림과학회지
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• 제32권1호
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• pp.36-63
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• 1976

1974년(年) 천연(天然)소나무집단(集團)에 대한 유전적변이(遺傳的變異)를 분석(分析)하고져 먼저 경북(慶北) 청송군(靑松郡) 소재(所在) 주왕산(周王山)소나무림(林), 충남(忠南) 서산군(瑞山郡) 소재(所在) 안면도(安眠島) 소나무림(林), 그리고 강원도(江原道) 평창군(平昌郡) 소재(所在) 소나무림(林)을 대상(對象)으로하여 각(各) 집단(集團)에서 되도록 소면적(小面積)의 범위내(範圍內)에 서있는 소나무 개체(個體)를 각(各) 20주(株)씩 총 60주(株)를 택(擇)하여 그 모수(母樹)에 대한 형태학적(形態學的) 특성(特性)등을 조사측정(調査測定)하고 집단간(集團間)에 보이는 차이(差異) 그리고 한 집단내(集團內)에 있는 각개체수목(各個體樹木)의 형질(形質)을 조사보고(調査報告)한바 있다(제일보고문(第一報論文). 1974년(年) 가을에 가계별(家系別)로 종자(種字)을 채취(採取)하여서 가계별(家系別) 및 산지별(産地別)의 차이(差異)를 분석(分析)하고 동시(同時)에 그 종자(種字)를 파종하여서 1-0묘(苗) 및 1-1묘(苗)를 대상(對象)으로 생장인자(生長因子)에 대한 측정(測定)을 하고 그 유전력(遺傳力)을 계산(計算)해 보았다. 그밖에 엽록소함량(葉綠素含量) 또는 monoterpene등의 함량(含量)의 차이(差異)를 분석(分析)해 보았다. 종자(種字)의 형태학적(形態學的) 특성(特性)에 있어서는 집단간(集團間) 또 가계간(家系間)에 유의차(有意差)를 보이지 않는 것도 있었으나 대체(大體)로 유의차(有意差)가 인정(認定)되었다. 그리고 각형질간(各形質間)의 상관(相關)을 보았는데 구과폭(毬果幅)과 종자익(種字翼)의 폭(幅), 구과장(毬果長)과 종자익(種字翼)의 길이간(間), 그리고 구과(毬果) 생중량(生重量)과 종자중량간(種字重量間)에는 정(正)의 상관(相關)이 보였다. 묘고(苗高)와 근원경(根元徑)의 성장(成長)에 있어서는 가계간(家系間) 그리고 집단간(集團間)에 차이(差異)가 인정되었다. 묘고(苗高)의 유전력(遺傳力)은 집단(集團)의 평균치(平均値)를 가지고 분석(分析)하였다. 즉 집단(集團)에 관계(關係)되는 분산(分散)을 유전분산(遺傳分散)으로 보고서 유전력(遺傳力)을 계산(計算)해 보았는데 1-0묘(苗)의 묘고(苗高)에서는 0.29, 1-1묘(苗)에서는 0.14가 그리고 근원경(根元徑)에 있어서는 1-0묘(苗)는 0.15, 1-1묘(苗)에서는 0.06이였다. 기공열수(氣孔列數)에 있어서는 집단간차이(集團間差異)가 있었으나 거치밀도(鋸齒密度)에는 차이(差異)가 없었다. 침엽(針葉)의 특성(特性)에 관(關)해서는 모수(母樹)와 차대간(次代間)에 상관(相關)이 없었다. 엽록소함량(葉綠素含量)은 집단간차이(集團間差異)는 보였으나 가계간차이(家系間差異)는 없었다. monoterpene의 성분(成分)에 있어서는 myrcene과 ${\beta}$-phellandrene의 함량(含量)으로 집단차(集團差)를 볼 수 있었다.

• 복식
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• 제4권
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• pp.87-114
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• 1981

A costume reveals the social characteristics of the era in which it is worn, thus we can say that the history of change of the costume is the history of change of the living culture of the era. Since the Three States era, the costume structure of this country had been affected by the costume system of the China's historical dynasties in the form of the grant therefrom because of geographical conditions, which affection was conspicuous for the bureaucrat class, particularly including but not limited to the Kings' familities. Such a grant of the costume for the bureaucrat class (i.e., official uniform) was first given by the Dang-dynasty at the age of Queen Jinduck, the 28th of the Shilla-dynasty. Since then, the costume for the bureaucrats had consecutively been affected as the ages had gone from the unified Shilla, to the Koryo and to the Yi-dynasty. As the full costumes officially used by government officials (generally called "Baek Gwan") in the Yidynasty, there existed Jo-bok, Gong-bok and Sang-bok. Of such official costumes, Gong-bok was worn at the time of conducting official affairs of the dynasty, making a respectful visit for the expression of thanks or meeting diplomatic missions of foreign countries. It appears no study was made yet with regard to the Gong-bok while the studies on the Jo-bok and the Sangbok were made. Therefore, this article is, by rendering a study and research on the styles of costumes of civil servants' stone images erected at the Kings' tombs of the Yi-dynasty, to help the persons concerned understand the Gong-bok, one of the official costume for Baek Kwan of that age and further purports to specifically identify the styles and changes of the Gong-bok, worn by Baek Gwan during the Yi-dynasty, consisting of the Bok-doo (a hat, four angled and two storied with flat top), Po (gown), Dae (belt), and Hol (small and thin plate which was officially held by the government officials in hand, showing the courtesy to and writing brief memorandums before the King) and Hwa (shoes). For that purpose, I investigated by actually visiting the tombs of the Kings of the Yi-dynasty including the Geonwon-neung, the tomb of the first King Tae-jo and the You-neung, the tomb of the 27th King Soon-jong as well as the tombs of the lawful wives and concubines of various Kings, totalling 29 tombs and made reference to relevant books and records. Pursuant. to this study, of the 29 Kings' tombs the costume styles of civil servants' stone images erected at the 26 Kings' tombs are those of Gong-bok for Baek-gwan of the Yi-dynasty wearing Bok-doo as a hat and Ban-ryeong or Dan-ryenog Po as a gown with Dae, holding Hol in hand and wearing shoes. Other than those of the 26 tombs, the costume styles of the Ryu-neung, the tomb of the Moon-jo who was the first son of 23rd King Soon-jo and given the King's title after he died and of the You-neung, the tomb of the 27th King Soon-jong are those of Jobok with Yang-gwan (a sort of hat having stripes erected, which is different from the Bok-doo), and that of the Hong-neung, the tomb of the 26th King Go-jong shows an exceptional one wearing Yang-gwan and Ban-ryeong Po ; these costume styles other than Gongbok remain as the subject for further study. Gong-bok which is the costume style of civil servants' stone images of most of the Kings' tombs had not been changed in its basic structure for about 500 years of the Yi-dynasty and Koryo categorized by the class of officials pursuant to the color of Po and materials of Dae and Hol. Summary of this costume style follows: (1) Gwan-mo (hat). The Gwan-mo style of civil servants' stone images of the 26 Kings' tombs, other than Ryu-neung, Hong-neung and You-neung which have Yang-gwan, out of the 29 Kings' tombs of the Yi-dynasty reveals the Bok-doo with four angled top, having fore-part and back-part divided. Back part of the Bok-doo is double the fore-part in height. The expression of the Gak (wings of the Bokdoo) varies: the Gyo-gak Bok-doo in that the Gaks, roundly arisen to the direction of the top, are clossed each other (tombs of the Kings Tae-jong), the downward style Jeon-gak Bok-doo in that soft Gaks are hanged on the shoulders (tombs of the Kings Joong-jong and Seong-jong) and another types of Jeon-gak Bok-doo having Gaks which arearisen steeply or roundly to the direction of top and the end of which are treated in a rounded or straight line form. At the lower edge one protrusive line distinctly reveals. Exceptionally, there reveals 11 Yang-gwan (gwan having 11 stripes erected) at the Ryu-neung of the King Moon-jo, 9 Yang-gwan at the Hong-neung of the King Go-jong and 11 Yang-gwan at the You-neung of the King Soon-jong; noting that the Yang-gwan of Baek Kwan, granted by the Myeong-dynasty of the China during the Yi-dynasty, was in the shape of 5 Yang-gwan for the first Poom (class) based on the principle of "Yideung Chaegang" (gradual degrading for secondary level), the above-mentioned Yang-gwans are very contrary to the principle and I do not touch such issue in this study, leaving for further study. (2) Po (gown). (a) Git (collar). Collar style of Po was the Ban-ryeong (round collar) having small neck-line in the early stage and was changed to the Dan-ryeong (round collar having deep neck-line) in the middle of the: dynasty. In the Dan-ryeong style of the middle era (shown at the tomb of the King Young-jo); a, thin line such as bias is shown around the internal side edge and the width of collar became wide a little. It is particularly noted that the Ryu-neung established in the middle stage and the You-neung in the later stage show civil servants in Jo-bok with the the Jikryeong (straight collar) Po and in case of the Hong-neung, the Hong-neung, the tomb of the King Go-jong, civil servants, although they wear Yang-gwan, are in the Ban-ryeong Po with Hoo-soo (back embroidery) and Dae and wear shoes as used in the Jo-bok style. As I could not make clear the theoretical basis of why the civil servants' costume styles revealed, at these tombs of the Kings are different from those of other tombs, I left this issue for further study. It is also noted that all the civil servants' stone images show the shape of triangled collar which is revealed over the Godae-git of Po. This triangled collar, I believe, would be the collar of the Cheomri which was worn in the middle of the Po and the underwear, (b) Sleeve. The sleeve was in the Gwan-soo (wide sleeve) style. having the width of over 100 centimeter from the early stage to the later stage arid in the Doo-ri sleeve style having the edge slightly rounded and we can recognize that it was the long sleeve in view of block fold shaped protrusive line, expressed on the arms. At the age of the King Young-jo, the sleeve-end became slightly narrow and as a result, the lower line of the sleeve were shaped curved. We can see another shape of narrow sleeve inside the wide sleeve-end, which should be the sleeve of the Cheom-ri worn under the Gong-bok. (c) Moo. The Moo revealed on the Po of civil servants' stone images at the age of the King Sook-jong' coming to the middle era. Initially the top of the Moo was expressed flat but the Moo was gradually changed to the triangled shape with the acute top. In certain cases, top or lower part of the Moo are not reveald because of wear and tear. (d) Yeomim. Yeomim (folding) of the Po was first expressed on civil servants' stone images of the Won-neung, the tomb of the King Young-jo and we can seemore delicate expression of the Yeomim and Goreum (stripe folding and fixing the lapel of the Po) at the tomb of the Jeongseong-wanghoo, the wife of the King Young-jo, At the age of the King Soon-jo, we can see the shape of Goreum similar to a string rather than the Goreum and the upper part of the Goreum which fixes Yeomim was expressed on the right sleeve. (3) Dae. Dae fixed on the Po was placed half of the length of Po from the shoulders in the early stage. Thereafter, at the age of the King Hyeon-jong it was shown on the slightly upper part. placed around one third of the length of Po. With regard to the design of Dae, all the civil servants' stone images of the Kings' tombs other than those of the Geonwon-neung of the King Tae-jo show single or double protrusive line expressed at the edge of Dae and in the middle of such lines, cloud pattern, dangcho (a grass) pattern, chrysanthemum pattern or other various types of flowery patterns were designed. Remaining portion of the waist Dae was hanged up on the back, which was initially expressed as directed from the left to the right but thereafter expressed. without orderly fashion,. to the direction of the left from the right and vice versa, Dae was in the shape of Yaja Dae. In this regard, an issue of when or where such a disorderly fashion of the direction of the remaining portion of waist Dae was originated is also presented to be clarified. In case of the Ryuneung, Hong-neung and You-neung which have civil servants' stone images wearing exceptional costume (Jo-bok), waist Dae of the Ryu-neung and Hong-neung are designed in the mixture of dual cranes pattern, cosecutive beaded pattern and chrvsenthemum pattern and that of You-neung is designed in cloud pattern. (4) Hol. Although materials of the Hol held in hand of civil servants' stone images are not identifiable, those should be the ivory Hol as all the Baek Gwan's erected as stone images should be high class officials. In the styles, no significant changes were found, however the Hol's expressed on civil servants' stone images of the Yi-dynasty were shaped in round top and angled bottom or round top and bottom. Parcicularly, at the age of the King Young-jo the Hol was expressed in the peculiar type with four angles all cut off. (5) Hwa (shoes). As the shoes expressed on civil servants' stone images are covered with the lower edges of the Po, the styles thereof are not exactly identifiable. However, reading the statement "black leather shoes for the first class (1 Poom) to ninth class (9 Poom)," recorded in the Gyeongkook Daejon, we can believe that the shoes were worn. As the age went on, the front tips of the shoes were soared and particularly, at the Hong-neung of the King Go-jong the shoes were obviously expressed with modern sense as the country were civilized.