Southern Song Dynasty Research Articles

Educational Social Responsibility of Yuelu Academy in Southern Song Dynasty

Educational Social Responsibility of Yuelu Academy in Southern Song Dynasty

Fungal Community and Biodeterioration Analysis of Hull Wood and Its Storage Environment of the Nanhai No. 1 Shipwreck.

The Nanhai No. 1 shipwreck is a Chinese merchant ship in the Southern Song Dynasty, and now it is stored in a huge enclosed glass warehouse in Maritime Silk Road Museum in Guangdong Province. At present, the hull of the Nanhai No. 1 shipwreck is still being excavated, and a small part of the hull wood is soaked in a specific solution to desalt. Through long-term exploration, we found that the above two states of hull wood had undergone biodeterioration, so the purpose of this study is to analyze the fungal community of exposed and soaked wood from the Nanhai No. 1 shipwreck. We sampled 10 exposed hull wood and sea mud samples, two wood storage water samples, and air samples in the glass warehouse. We used scanning electron microscope and optical microscope to find that there were obvious fungal structures in exposed wood and wood storing water samples. High-throughput sequencing of fungi revealed that the most abundant genera in exposed and soaked wood were Fusarium sp., and Scedosporium sp., respectively. In addition, Fusarium solani and Scedosporium apiospermum were successfully isolated from the hull wood surface and wood storing water samples, and the degradation tests of lignin and cellulose, the sensitivity tests of biocides and growth curve assay were carried out. We also found that Penicillium sp. and Cladosporium sp. are the most abundant in the glass warehouse air. Our research results show that F. solani and S. apiospermum should be regarded as a major threat to the preservation of the Nanhai No. 1 shipwreck. These results provide a reference for our protection of shipwrecks and other similar artifacts.

Constructing an Ideal Southern Song in Biji: A Study of Zhou Mi’s Anecdotes of Wulin.

As an important biji 筆記 (jottings) of the late Southern Song and early Yuan periods, Zhou Mi’s 周密 (1232–1298) Wulin jiushi 武林舊事 (Anecdotes of Wulin) is conventionally regarded as historical records of urban lives of ordinary people, written under the direct influence of the famous memoir, Dongjing menghua lu 東京夢華錄 (A Dream of the Eastern Capital). Zhou Mi, a leading literati during the late Song and early Yuan period, is deeply interested in history and is committed to preserve historical records of the fallen dynasty. Compare to his later works, Qidong yeyu 齊東野語and Guixin zashi 癸辛雜識, Anecdotes of Wulin is more than a collection of historic data. It is generally believed that the Anecdotes was written shortly after the downfall of the Song dynasty. Possibly, at the time, Zhou was overwhelmed by the shock and sadness, and was unable to judge or criticize. What he needed most at that time was to pacify his emotion, and so he turned to remembering and writing about the heyday of the Southern Song. This article argues that the primary meaning of the Anecdotes is to strongly express the author’s loyalty and identification with the imperial court of the Southern Song dynasty, especially its virtue values. Unlike Dongjing menghua lu, Zhou has spent over two-third of his book on describing events related to the emperor and the imperial family. Instead of focusing on the common folks, he is more eager to show the lives and virtue values of the imperial court and the elite class. In the Anecdotes, Zhou reconstructs, fragment by fragment, a benevolent and prosperous society of the Southern Song, a memory that the author would like his readers to have and to identify with.

南宋 陸游 箚子文 小考-｢代乞分兵取山東箚子｣와 ｢上二府論都邑箚子｣

南宋 陸游 箚子文 小考-｢代乞分兵取山東箚子｣와 ｢上二府論都邑箚子｣

Temperature variations evidenced by records on the latest spring snowing dates in Hangzhou of eastern China during 1131-1270AD

We collected and verified documentary records of the latest spring snowing dates (LSSD) in Hangzhou during Southern Song Dynasty. Furtherly, the statistical correlation between this proxy and February–April mean temperature in Hangzhou was examined, and samples later than the perennial mean of the LSSD during Southern Song Dynasty were transformed into the decadal mean of LSSD by means of Boltzmann function. General characteristics of this reconstructed LSSD series with a 10-year temporal resolution was analyzed, and it was also compared with other documentary evidences and reconstructed climate series in China for the period 1131–1270. The results and discussion suggested that: (1) Records of the LSSD in Hangzhou during Southern Song Dynasty did not refer to ice pellets and graupels, which had an explicit climate significance (−0.34°C/10d, R2=0.37, p<0.001). However, when this proxy is used to reconstruct temperature changes, all dates should be converted into proleptic Gregorian style and meet the same criterion of “true Qi” as the Chinese traditional calendar after 1929. (2) The decadal mean of LSSD can be effectively estimated by using the forefront of LSSD in the decade on the basis of Boltzmann function, whose extrapolation has a lesser uncertainty than those on the basis of linear models or polynomial models. (3) The spring climate in Hangzhou during 1131–1270 was almost as warm as the period 1951–1980. At the centennial scale, this period can be divided into two phases: the cold 1131–1170 and the warm 1171–1270. In the latter, 1181–1200 and 1221–1240 were two cold intervals at the multi-decadal scale. (4) The reconstructed LSSD series was consistent well with other documentary evidences and reconstructed climate series in China for 1131–1270, which may reflect the influence on the climate over most regions of China imposed by the Pacific Decadal Oscillation (PDO).

The application of ELISA to the analysis and research of cementing materials in calligraphy of porcelain relics in Song Dynasty

The Song Dynasty of China was a prosperous period for the development of porcelain. There are often characters or symbols written in ink on the marine and unearthed Song Dynasty porcelain, which are called porcelain calligraphy. The main raw materials of ink are cementing materials and smoke. Analyzing the composition of cementing materials and smoke in porcelain calligraphy is of great significance for us to understand the technology of making ink in ancient China and the protection of porcelain calligraphy. In this study, we used the enzyme-linked immunosorbent assay (ELISA) to detect the composition of the cementing materials in the bottom of the marine porcelain of Southern Song Dynasty shipwreck “Nanhai No. I” and the unearthed porcelain of Song Dynasty in Fujian Province. At the same time, the types of smoke in the porcelain calligraphy of “Nanhai No. I” were preliminarily identified by transmission electron microscope (TEM), in order to detect and analyze the composition of cementing materials and smoke raw materials in porcelain calligraphy. This study is of great significance and value for elucidating the ink-making technology of the Song Dynasty in China, as well as for the protection and restoration of calligraphy in ancient porcelain cultural relics.

The “Emperor’s Edict” and the Emperor’s power in the Southern Song Dynasty

“Emperor’s Edict" refers to the writing of emperor himself. In the context of serving as official document, it refers to the special writ issued by emperor for sake of administering national affairs. In the official document system of Song Dynasty, "Emperor’s Edict" had always been an attention of the scholars and officials at that time due to its unusual functions in terms of drafting, promulgation and power. The Southern Song Dynasty was generally conceived by academic circles as a period when the "Administration by Emperor’s Edict" was gradually phased out. We did observe, however, with “Emperor’s Edict” placed in historical panorama of the early years of Southern Song Dynasty, an ever-strengthened power and prowess of “Emperor’s Edict” as backlit by several historical incidents such as Emperor Gaozong’s controlling and manipulating by “Emperor’s Edict” of the national armies. It reflects the political truth of strengthened imperial power in the Southern Song Dynasty. Hence, we can have access to another facet of the politics of the Southern Song Dynasty.

Pen Talk：East Asian Cultural Exchange under the Same Words

&lt;p&gt;近代所謂漢字文化圈者，意謂在東亞區域之內諸國受中國文化之影響，舉凡儒學、佛教及技術等，皆由中國而向外傳至日、韓、琉及越南等，東亞諸國的文化交流的媒介自然是以漢字為主。&lt;/p&gt; &lt;p&gt;東亞交流雖自六朝開始，但當時並無官方語音的觀念，因此交流之時自以當時主流發音為主，而主流發音則隨政治、經濟形勢而變。六朝時以南方吳音為主流，唐時以河洛及西北方音為主流，南宋時則以蘇杭音為主流。&lt;/p&gt; &lt;p&gt;書寫文字雖同，但音調則有差異，這對其他諸國而言，也是有所困擾，音調雖有變化，但書寫則不變，筆談即是東亞交流中溝通的媒介。&lt;/p&gt; &lt;p&gt;明太祖所建立起朝貢制度，政治及經濟來往熱絡，朝鮮作為明朝與日本的紐帶，明、朝之間的燕行使與朝、日之間的通信使，交往之時大體透過筆談溝通。甚至越南與琉球、日本交往之時亦復透過筆談溝通。&lt;/p&gt; &lt;p&gt;筆談之事，少見於唐宋，入明則筆談的記錄頻率轉增，然則筆談出現的頻率則證諸東亞交流的狀況及文化交流的盛景，其事雖簡，其義則甚重大。&lt;/p&gt; &lt;p&gt;&amp;nbsp;&lt;/p&gt;&lt;p&gt;The so-called Chinese cultural circle in modern times means that all countries in the East Asian region are influenced by Chinese culture, and all Confucianism, Buddhism, and technology have been spread from China to Japan, South Korea, Vietnam, and Vietnam, and other countries in East Asia. The medium of cultural exchange is naturally based on Chinese characters.&lt;/p&gt; &lt;p&gt;Although the East Asia exchange started from the Six Dynasties, there was no concept of official speech at that time. Therefore, the main stream of pronunciation was mainly from the time when the exchange was made, and the mainstream pronunciation changed with the political and economic situation. At the time of the Six Dynasties, Wu Yin was the mainstream in the South. In the Tang Dynasty, Heluo and Northwestern were the mainstream. In the Southern Song Dynasty, the Su Hang sound was the mainstream.&lt;/p&gt; &lt;p&gt;Although the written words are the same, but the tones are different, this is also a nuisance to other countries. Although the tone changes, the writing remains the same. The pen talk is the medium of communication in East Asian communication.&lt;/p&gt; &lt;p&gt;Ming Taizu established the tributary system, political and economic exchanges, North Korea as the ties between the Ming Dynasty and Japan, the Yan Dynasty between the Ming Dynasty and the DPRK to exercise communication with the DPRK and Japan, when the exchanges are generally communicated through the pen. Even when Vietnam communicates with Ryukyu and Japan, it communicates through pen talks.&lt;/p&gt; &lt;p&gt;The things in pen talk are rare in the Tang and Song dynasties. The frequency of writing records in Ming Ming&amp;rsquo;s writings has increased. However, the frequency of conversations in writing has confirmed the status of exchanges in East Asia and the grand scene of cultural exchanges. Although the matter is simple, its significance is very significant.&lt;/p&gt; &lt;p&gt;&amp;nbsp;&lt;/p&gt;

Investigate the layout and age of a large‐scale mausoleum in Hangzhou, China using combined geophysical technologies and archaeological documents

AbstractGeophysical techniques are used to detect mounds and burial chambers, but detecting the shape and layout of large mausoleums containing main tombs and ancillary facilities is a developing field. The shape and layout of mausoleums are closely related to cultural practices. In this study, integrated geophysical technologies were used to survey a large‐scale mausoleum in Hangzhou, China. The layout of the main tomb was deduced from magnetic gradient measurements, and the depth and scale were inferred from electrical resistivity tomography (ERT). The location and burial depth of ancillary facilities, including the mausoleum path, were characterized using the depth (time) slice of ground‐penetrating radar (GPR) three‐dimensional (3D) attribute analysis. An integrated interpretation of geophysical results combined with archaeological documents provides the plan and section layouts of the mausoleum. Based on integrated analyses and archaeological documents, the age of the mausoleum was inferred (middle to late Southern Song Dynasty). Subsequent test excavations partly confirmed the results and showed that the combination of geophysical technologies and archaeological documents are effective and valuable for detecting large‐scale mausoleums.

宋代 都市民 娛樂文化의 形成과 發展 - 南宋 臨安 都市民 娛樂文化의 商業化 傾向을 中心으로-

도시민 계층의 오락에 대한 수요와 소비 욕구는 새로운 오락 문화가 등장 할 수 있는 무대를 마련해 주었다. 오락문화는 시장을 중심으로 새로운 도시 문화를 창출하였으며 이 과정에서 도시민이 새로운 오락문화를 향유하는 계 층으로 등장하였다. 이는 송대 도시문화 발전과도 밀접한 연관성을 갖는다. 상업화되고 시장화 된 오락문화는 새로운 경영 방식으로 발전하였고 이는 도 시의 시장 발전에도 크게 기여하였다. 남송 임안의 오락 시장은 중국의 도시민문화 발전사에 큰 영향을 끼쳤다. 오락 활동은 예로부터 존재하였던 것이지만 宮과 귀족들의 향유 물로 서민들 이 스스로 오락 활동을 만들어 즐기는 경향을 보였다. 오락 활동의 시장화는 오락문화가 다양하게 발전할 기회를 제공하였고 새로운 발전의 공간을 제공 하였다. 오락문화와 오락문화의 시장화 관계를 정리하면 다음의 3가지로 정 리해 볼 수 있다. 첫째, 시장화 된 오락 활동이 수많은 도시민이 오락 활동에 참여할 기회를 제공하였고 이 도시민들은 도시에서 오락 시장이 발전할 수 있는 토대를 제공하였다. 둘째, 임안의 오락 시장은 수많은 소비자를 확보하 고 있었고 시장화 경영을 통해 민간 자본이 유입되었을 뿐만 아니라 이윤추 구를 통하여 자본이 축적되었으며 오락산업이 지속해서 발전할 수 있는 계기 가 되었다. 셋째, 시장화 된 오락 활동은 경쟁을 통해 새로운 오락문화를 만 들어 냈다. 경쟁 속에서 行業性 조직이 만들어졌고 이들은 스스로의 규율과 규범을 통해 오락업 종사자들 사이의 교류와 협업을 이끌어 냈고 그 결과 오 락산업이 발전할 수 있는 토대를 만들었다. 오락문화 활동은 계층 간의 벽을 허물고 오락 시장의 자원을 함께 공유하게 되었으며 예전에 볼 수 없던 발전 을 이루었고 도시민 문화가 오락산업으로 발전할 수 있는 계기가 되었다.

Innovative Production of Lead-Free Wood Leafhopper under High Temperature Firing Environment

The lead-free wood leafhopper is the iconic traditional ceramic art of the Jizhou kiln in the Song Dynasty of China. The traditional lead-free wood leafhopper is usually made of black glaze. The glaze is placed on the mulberry leaf and fired at a high temperature of about 1230 °C-1260 °C. And the veins are clear. Jizhou kiln was founded in the late Tang Dynasty. It flourished in the Five Dynasties and Northern Song Dynasty. It was the most prosperous in the Southern Song Dynasty. It began to decline in the late Yuan Dynasty and then stopped for more than 700 years. However, its unique artistic value has gradually be attracted the attention by the world. And it recovered in 1985 at last after unremitting efforts. The re-burning of the lead-free wood leafhopper has successfully opened the ceramic market of the lead-free wood leafhopper and made it occupy a certain position in the ceramic market. The price of lead-free wood leafhopper has remained high, and therefore ceramic producers are waiting for opportunities to produce on a large scale in order to achieve huge economic benefits. However, due to the great difficulty in the firing process of the lead-free wood leafhopper, the market has a phenomenon of low yield, high price, low consumer desire, and the use of chemical materials to fire products. The subject analyzed and solved these phenomena through a large number of experiments. Lead-free in this subject is a relatively broad definition, especially referring to the new type of lead-free wood leafhopper without contain heavy metals.

남송대(南宋代) 도시(都市)에 출현한 새로운 곡물창(穀物倉) -도시 서민층의 생활 안정화 정책과 관련하여-

남송대(南宋代) 도시(都市)에 출현한 새로운 곡물창(穀物倉) -도시 서민층의 생활 안정화 정책과 관련하여-

The Dilemma of Ecological and Nutritional Policies in View of Buddhist Campaigning

During the Northern and Southern Song dynasties, the city of Hangzhou faced a dilemma: how to simultaneously maintain West Lake as a freshwater reservoir and as a source for the food supply of its inhabitants. Based on the Buddhist precept of abstaining from harming any living being, West Lake was declared a sacrosanct site where fishing was prohibited. Although this put the city’s fish supply at stake, the lake’s sacrosanct status was a welcome argument for advocating the administrative policy of keeping the lake as the city’s freshwater reservoir. This meant prohibiting the cultivation of aquatic plants that would lead to the siltation and eventual drying-up of the lake, although those plants also served as food supply for the city. Policymakers suggested to mark out only a partial zone of the lake to be exempted from fishing and cultivation, but this proposed compromise had to be defended.

The Origin and Development of the Verbal Measure Word Mao

It is not reflected expressly in the literature when "卯" evolved from a noun expressing time into a verbal measure word. It exists in two districts far away from each other: first, it is commonly used in the Hangzhou dialect, where it has grammaticalized into a suffix of time noun and diffused to Northern Wu; second, it is more widely distributed in dialects of Central Plains Mandarin and Jin in the vicinity of Henan, but with a limited range of functions. The period connecting these two groups of dialects lies in the transitional period between the Northern Song dynasty and Southern Song dynasty, implying that the word emerged in Southern Mandarin during the Northern Song dynasty at the latest, and transferred by migrants from Kaifeng to Hangzhou in the early Southern Song dynasty. Its grammaticalization pathway is also reflected in texts and dialects. The character word “卯” corroborates the views of Shuxiang Lü and Jerry Norman on the evolution of Southern Mandarin.

Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty by Isaac Yue

Reviewed by: Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty by Isaac Yue Don J. Wyatt (bio) Isaac Yue. Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty. Amherst, NY: Cambria Press, 2020. xii, 205 pp. Hardcover $109.99, isbn 978-1621965046. Paperback $59.99, isbn 978-1638570226. Despite being an inextricable component of what was the traditional Chinese manner of customarily dealing with foreigners, perhaps because of its wholly primeval as well as unseemly nature, from a scholarly perspective, monstrosity has heretofore been only sporadically and discontinuously discussed. Isaac Yue, however, via his Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty, warrants our attention by having irrevocably and irreversibly changed this situation. He has elected to focus on this long recognized but uncommonly addressed subject by analyzing its articulation and expression in the early modern vernacular literary tradition from the Song dynasty (960-1279) onward. Yue contends that monstrosity, as a trope within some of China's most celebrated vernacular novels, hardly arose randomly but was a response to the prevailing social milieu of Song and subsequent imperial times, which was one that evinced both an increasing unease about foreigners and an undisguised contemptuousness toward them. Following his explanatory and agenda-setting "Introduction: China and the Foreign," which deftly and straightforwardly sets the operative parameters for the discourse to come, Yue's inquiry into monstrosity, apart from its conclusion, consists of five chapters. Not enough can be said about the crucialness of chapter 1, "China Turning Inward," which Isaac Yue acknowledges as having received its title from the landmark book of the same name by the late historian James T. C. Liu (1919-1993).1 Just as Liu did in that work, Yue in this contextualizing initial chapter argues that there was a perceptible self-isolating that was concertedly manifested by what were otherwise innovative sociopolitical, [End Page 157] economic, and philosophical movements that emerged during Song times. However, it's essential for Yue that he depart from Liu's original thesis in two consequential ways. First, as distinguished from the largely internalist approach adopted by Liu, Yue declares "inwardness" as a function of relations between Chinese and foreigners to be his principal aim. Second, whereas Liu posited an abrupt disjuncture between elite attitudes of the early or Northern Song dynasty (960-1127) and the zeitgeist that developed during the subsequent Southern Song dynasty (1127-1279), Yue argues instead for a continuum in outlook, with elements of the xenophobia so often associated only with the latter period having had their provenance, if not actual genesis, in the former one. In other words, in Yue's view, the exhibiting of cultureless behaviors and physical repugnance by foreigners was already an established Northern Song ascription. However, in the immediate aftermath of the sieging and taking of the capital Bianjing 汴京 (modern-day Kaifeng 開封) by Jurchen forces in 1127, to these earlier stigmatizing attributions was added a wanton propensity of foreigners for violence, for combined maximal effect. Moreover, in still another way, the chapter "China Turning Inward" diverges from its namesake text most significantly of all. As did James Liu in his study, Isaac Yue, in his own, places Neo-Confucianism at the center of intracultural change during Song times. However, unlike Liu, Yue makes the then-emergent philosophy the chief agent of what became China's long-lasting xenophobic mindset. Indeed, in what constitutes the darker side of its image that has rarely heretofore been discussed at any length or depth, Yue contends that it was primarily under the aegis of Neo-Confucianism that "xenophobia became a foundational idea which underpinned much of the development of the Song cultural landscape. It is a development that dictated both the self-perception of society and its conception of foreigners and foreignness at large" (p. 18). In chapter 2 of Monstrosity and Chinese Cultural Identity, Isaac Yue himself turns from a consideration of xenophobia in the abstract to an addressing of the subject concretely, and he does so by isolating the prime factor that, from the...

Kim Jang-saeng’s Compilation of Annotation for Sohak(小學) and the Establishment of Seo-in’s Sohak Theory

본 글은 김장생(金長生, 1548-1631)의 &#8823;소학(小學)&#8824; 주석서 편찬과정의 목적이 무엇인지를 살펴보는 데 목적이 있다. 기존의 연구들은 김장생의 &#8823;소학&#8824; 주석서를 &#8823;소학&#8824; 보급과 연구 과정의 일환으로 살펴보거나, 18세기 남인 소학설이 나오기까지의 과정에서 선행된 연구로 언급하는 데에 그쳤다. 그러므로 최초로 조선학자들의 설을 집성하고 분석한 &#8823;경서변의(經書 辨疑)&#8901;소학(小學)&#8824;이 서인집단에 끼친 영향을 밝히기에는 부족한 점이 있었다. 따라서 본 글은 &#8823;경서변의&#8901;소학&#8824;의 편찬과정과 구성을 분석하여 &#8823;소학&#8824; 주석서가 형성되는 과정을 밝히 고, 나아가 경전주석서에 &#8823;소학&#8824;이 포함되어야 했던 경위도 살펴보고자 한다. 김장생의 &#8823;소학&#8824; 연구는 주희(朱熹, 1130-1200)의 설을 중심으로 한 중국의 학설과 조선 학자들의 설을 분석의 대상으로 삼았다. 중국과 조선의 학설을 집성하는 과정에서는 남인의 설을 포섭하며 이이의 학설을 부각시켜 조선 &#8823;소학&#8824; 연구의 계보를 설정하려는 의도가 있었다고 생각한다. 이는 &#8823;경서변의&#8901;소학&#8824;의 구성에서 드러난다. 또한 이 책은 다른 책과는 달리 원문을 검증하고 비판한 경우가 많으며 &#8823;경서변의&#8824; 전체에 수록된 주희의 설과 이이의 설 대부분이 &#8823;소 학&#8824;에 배치되어 있다. 반면 &#8823;경서변의&#8824;에 수록된 조선학자들 설 가운데 가장 많은 비중을 차지 하는 이황(李滉, 1501-1570)의 설은 1개만 배치되어 있지만, 남인의 학설로는 정경세(鄭經世, 1563-1633)의 설이 적지 않은 비중으로 수록되어 있어 남인계 소학설을 포섭하는 모습도 보인 다. 이는 이이의 &#8823;소학집주(小學集註)&#8824;를 기반으로 하는 서인 중심의 소학설을 확립하려는 목적 으로 보이며, 조선의 &#8823;소학&#8824;에 관한 논의를 서인이 주도하려는 시도를 한 것이라 생각된다.This study is aimed at exploring how Kim Jang-saeng’s (1548-1631) compilation of annotation for Sohak influenced Seo-in’s consciousness of their scholastic mantle. Previous studies simply viewed Kim Jang-saeng’s annotation for Sohak as a part of the process in disseminating and researching Sohak. Or they never go further than mentioning it as a study conducted before the emergence of the Nam-in Sohak theory in the 18th century. In light of this dimension, there is a need of more research to clearly prove impacts of Gyeongseobyeonui(經書 辨疑)-Sohak, the first compiled analysis of Joseon scholars’ theories, on Seo-in members. Therefore, this study analyzes the compilation process of Gyeongseobyeonui -Sohak and its contents to find out how Seo-in’s consciousness of their scholastic mantle was shaped. Moreover, circumstances surrounding the inclusion of Sohak in the scripture annotation are explored. Kim Jang-saeng’s research on Sohak analyzed Joseon scholars’ theory and Chinese theory focused on Zhuxi’s view (Southern Song dynasty, 1130-1200). It is thought that he intended to establish Joseon’s genealogy in researching Sohak, as his compilation of Chinese and Joseon’s theories excluded the theory of Buk-in but involved that of Nam-in with a view to highlighting Yi I’s theory. This is well explained by the contents of Gyeongseobyeonui -Sohak, which mostly demonstrated doubtful parts of original texts, as opposed to other book. Furthermore, most theories of Zhuxi and Yi I carried in Gyeongseobyeonui are placed in Sohak. On the contrary, only one theory of Yi Hwang (1501-1570), who has the highest percentage in Joseon scholars’ theories carried in Gyeongseobyeonui, is included. In reference to the theory of Nam-in, a great number of Jeong Gyeong-se’s (1563-1633) theories are included, but it is notable that Yi Hwang’s theory is found less. The purpose is considered to establish Seo-in’s consciousness of their scholastic mantle for Sohak focused on Yi I’s theory. It seems to be intended to equip practical spirits of Gimyosarim with the theoretical foundation in an attempt to include Seo-in in the genealogy of Joseon Sohak theory.

The establishment and distribution of the coin mint bureaux in the Song dynasty

鑄錢監은 송대의 금속화폐를 생산하는 중요한 행정 기구였고, 송대 주전감에 관한 연구는 송대 화폐 제도 전체를 이해하는 데서 매우 중요한 의미가 있다 할수 있을 것이다. 송대는 다양한 금속화폐가 주조·유통되었던 시기이다. 다양한 금속화폐가 유통되었지만, 그중에서 동전이 주요 유통 화폐였고, 동전 본위제의 화폐 체제를 유지하였다. 송대의 동전 주전감은 대략 20여 개가 설치되었지만, 설치와 폐지가 비교적 빈번하게 발생을 하였다. 동전 주전감의 분포를 살펴보면 양자강 이북지역보다 이남 지역에 주로 설치가 되었고 주전감에서 생산되는 동전의 수량을 보더라도 양자강 이남이 이북보다 그 주조량이 월등하였다. 이는 동전의 주재료인 동을 생산하는 동광이 대부분 양자강 이남에 자리 잡고 있었기 때문이다. 송대에 동전을 주조하던 대표적인 주전감으로는 江州(현 江西省)·池州(현 安徽省)·饒州(현 江西省)·建州(현 福建省) 등 4주 주전감이 있었고 다른 주전감은 대부분 중앙 조정에서 직접 관리를 하였다. 이외에도 韶州(현 廣東省)·惠州(현 廣東省) 2주 주전감이 설치되었다. 강주·지주·요주·건주·소주·혜주 등 6주 주전감을 송대 주요 동전 주전감으로 보고 있다. 북송 시기 주요 주전감 이외에 陝西 지역에는 朱陽縣朱陽監·商州洛南縣阜民監등 약 9개의 동전 주전감이 설치되었다. 이외에 북방지역에는 衛州黎陽監·眞州鑄錢監 등 약 8개의 동전 주전감이 설치되었고, 남방지역에는 舒州同安監·睦州 神泉監 등 약 10개의 동전 주전감이 설치되었다. 송대 남방지역에 설치되었던 동전 주전감의 원풍연간 주조량을 추산해 보면 약 370만 관을 주조하였는데 이는 원풍연간의 동전 연평균 주조량인 450만 관의 약 82%를 차지하고 있다. 이 상의 송대 주요 6대 동전감과 남방지역의 10개 동전감은 모두 남송 영토에 설치되었다. 이들 전감이 원풍연간 동전 연간 주조량의 80% 이상을 차지하고 있는 것으로 보아 남송시기 동전 주조량의 감소가 영토 축소로 인한 영향이었다고 보기는 무리가 있어 보인다.The copper coin mint bureau was an important administrative orga nization in the Song dynasty. And the study on the mint bureau has an important meaning to understand the monetary system of the Son g dynasty. The Song dynasty period was the time that varied metal currency was molded and went into circulation. However, coins were the majo r currency and Song dynasty had maintained the coin standard mone tary system. There were about 20 mint bureaux in the Song dynasty. However the establishment and the closure of the mint bureaux happened freq uently. The mint bureaux were mostly established in south of the Ya ngtze River than in north. And the production of the coin that molde d in south the Yangtze River was lager than north. The major mint bureaux of the Song dynasty were in Jiang zhou[江 州(Jiangxi)], Chi zhou[池州(Anhui)], Rao zhou[饒州(Jianxi)], and Jia n zhou[建州(Fujian)]. And the rest mint bureaux were controlled by the government. In addition, 2 mint bureaux were established in Sha o zhou[韶州(Guangdong)] and Hui zhou[惠州(Guangdong)]. These 6 b ureaux were the main mint bureaux in the Song dynasty period. In ShanxiSheng(&#38485;西省), there were about 9 mint bureaux in the Northern Song Dynasty period. In addition, there were about 8 mint bureaux in northern district and there were about 10 mint bureaux i n southern district. The output of the mint bureaux in southern district in the Song dy nasty period was about 3.7 billion coins. This output is for about 8 2% of the total coin output in the era of Yuanfeng. The 6 major mint bureaux and southern 10 mint bureaux was established in the territo ry of the Southern Song dynasty. And these bureaux s output is for more 80% of the total coin. Therefore, the decrease in coin product was not because the Song dynasty was lost their territory.

Three-Dimensional Microstructure of ε-Fe2O3 Crystals in Ancient Chinese Sauce Glaze Porcelain Revealed by Focused Ion Beam Scanning Electron Microscopy.

Ancient Chinese sauce glaze porcelain has recently received growing attention for the discovery of epsilon iron oxide (ε-Fe2O3) crystals in glaze. In this work, we first confirm the presence of ε-Fe2O3 microcrystals, in large quantiteis, in sauce glaze porcelain fired at the Qilizhen kiln in Jiangxi province during the Southern Song dynasty. We then employed focused ion beam scanning electron microscopy (FIB-SEM) to investigate the three-dimensional microstructure of ε-Fe2O3 microcrystals, which revealed three well-separated layers (labeled, respectively, as LY1, LY2, and LY3 from the glaze surface to inside) under the glaze surface. Specifically, LY1 consists of well-defined dendritic fractal structure with high ordered branches at micrometers scale, LY2 has spherical or irregular-shaped particles at nanometers scale, while LY3 consists of dendrites with four, six, or eight primary branches ranging from several nanometers to around 1 μm. Given these findings, we proposed a process for the possible growth of ε-Fe2O3 microcrystals in ancient Chinese sauce glaze.

A Gift from the Buddhist Monastery: The Role of Buddhist Medical Practices in the Assimilation of the Opium Poppy in Chinese Medicine during the Song Dynasty (960-1279).

This paper aims to critically appraise the incorporation of opium poppy into medical practice in Song-dynasty China. By analysing materia medica and formularies, along with non-medical sources from the Song period, this study sheds light on the role of Chinese Buddhist monasteries in the process of incorporation of foreign plants into Chinese medicine. It argues that Buddhist monasteries played a significant role in the evolution of the use of opium poppy in Song dynasty medicine. This is because the consumption practices in Buddhist monasteries inspired substantial changes in the medical application of the flower during the Southern Song dynasty. While, at the beginning of Song dynasty, court scholars incorporated opium poppy into official materia medica in order to treat disorders such as huangdan and xiaoke ,as well as cinnabar poisoning, this study of the later Song medical treatises shows how opium poppy was repurposed to treat symptoms such as diarrhoea, coughing and spasms. Such a shift in the medical use of the poppy occurred after Chinese literati and doctors became acquainted with the role of the flower in the diet and medical practices of Buddhist monks across China. Therefore, the case study of the medical application of opium poppy during the Song dynasty provides us with insights into how the spread of certain practices in Buddhist monasteries might have contributed to the change in both professional medical practices and daily-life healthcare in local communities in that period.

The Analysis on Nanhai No. 1 Shipwreck Site Based on the Mollusca Debris Data

ABSTRACT The Nanhai No. 1 Shipwreck is a wooden ship sunk 800 years ago during the Southern Song Dynasty of China. The zoobenthic shellfish communities in the sediments covering the wreck came from 296 species from 5 phylums, of which 290 were molluscs. These molluscs were mainly composed of local marine fauna based on the literature. By comparing the structural parameters of the zoobenthic debris communities and their changes among the different sediment layers, it is notable that the seabed environment was influenced by the wreck within a short period of time, and corroded metal objects from the ship could impact the mollusc communities. Because of the relatively continuous and stable particle deposition in the sea, the wreck was quickly covered in sediment. During this deposition process, the seabed level of the shipwreck site gradually returned to similar conditions prevalent in the surrounding area. Sedimentation sealed the wooden objects of the hull from the sea water and relatively anaerobic conditions between the sediment and the wood structures were formed. This anaerobic environment inhibited the eroding effect of aerobic bacteria and wood boring animals, thereby preserving the shipwrecked hull.