• Journal of Korean Library and Information Science Society
• /
• v.53 no.4
• /
• pp.1-23
• /
• 2022

The record is both an palmistry and a fingerprint for human life and world of knowledge. Books, which are synonymous with records, are a channel through which history is traced and a window to savor. And the most primitive form of the book is the classics of ancient Greece and Rome, and the best part is the manuscript. It refers to the original recorded on papyrus, parchment, paper, etc. and the translated and translated copies of them. If we reflect on the long history of knowledge and culture, the classic manuscripts have continued to scatter and collect like a river flowing through time and space due to not only natural disasters, but also artificial cultural vandalism and the bibliocaust. Therefore, this study traced and linked the wandering and library return of classic manuscripts from ancient Greece to the medieval Renaissance period. As a result, dynasties and empires, monarchs and prime ministers, generals and conquerors, nobles and wealthy, clergy and scholars concentrated on collecting and translating classical manuscripts. If the ancient Greek and Roman scholars did not record knowledge and wisdom in papyrus and parchment, the medieval Byzantine and Islamic Empires did not collect, translate and reproduce classics, the book hunters didn't keep track of the classics, the Renaissance humanists did not restore and reinterpret the classics through intellectual exodus, and the historical library did not collect and preserve the classics and their translations, modern people would not have access to classical knowledge. Nevertheless, the tracing of classical manuscripts is an aporia in which many difficulties and contradictions overlap in the tracing of classic manuscripts due to historical flow, geographical wandering, and linguistic transformation. When a new manuscript is discovered and interpreted, correction and supplementation are inevitable, so the pursuit of the wandering and return of the classic manuscripts through follow-up research must be continued.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.473-508
• /
• 2017

This article aims to compare the honorific expressions in Different Versions of . Cheonuisogam, a version in classical Chinese, has two different versions of translation in Korean, Cheonuisogameonhae: a hand-written version and a woodblock-printed version. A hand-written version was written in 1755 and a woodblock-printed version was published in 1756. This article covered two themes in different versions: honorific subject-particles '-gyeoosyeo(-겨오셔)'/'-gyeoʌosyeo()' and prefinal-ending '-sʌp-(--). The honorific subject-particles '-gyeoosyeo(-겨오셔)' appeared more in a hand-written version than a woodblock-printed version. The '-gyeoʌosyeo()' is not found in a woodblock-printed version. The prefinal-ending '-sʌp-(--) has three functions: agent modesty of objects, speaker modesty of agent, speaker modesty of listener. The '-sʌp-(--), in Cheonuisogameonhae, has mainly function as a speaker modesty. The '-sʌp-(--) appeared more in a hand-written version than a woodblock-printed version.

• (The)Study of the Eastern Classic
• /
• no.71
• /
• pp.231-258
• /
• 2018

This paper examines the differences of two different versions of "Cheonuisogameonhae" in terms of stylistics and investigates factors affecting the differences. The interpretations between the woodblock edition and the manuscript edition might be different depending on assumed range of readership, and the stylistic differences between two editions might be different depending on the possibility of extension of the reading population. Thus, this paper examines how stylistic effects are reflected in inter-relations between a translator as a speaker and readers as listeners according to speaker intentions. In Chapter 2, the stylistic differences reflected from two difference editions are examined in terms of the expression of a writer's respect, emotions, and formal consciousness to readers. The expressions of a writer's respect are more clearly emerged in the manuscript edition than in the woodblock edition. The honorific expression of a subject, '-gyeo?dsyeo', and the honorific expression of a writer, '-s?p-', are more frequently used in the manuscript edition than in the woodblock edition. In order to express positive emotions, exclamation endings are used in the manuscript edition, which shows the writer's strong emotional sympathy with readers' words and behaviors. On the other hand, in the woodblock edition, '-이' is used after names in order to treat rebellious subjects and people involved in conspiracy contemptuously by the use of informal forms. In addition, affirmative sentences in the manuscript edition and double negative sentences in the woodblock edition are used respectively, which intends to strongly emphasize a king's will and the appropriateness of the will. The writer's formal consciousness to readers are found in the way of writing names of people and places in Korean. Chinese characters are generally used two show formal consciousness; thus, names of people and places are expressed in Chinese characters in the woodblock edition. In Chapter 3, factors that made the stylistic differences between two editions are examined. The factors causing stylistic differences are examined in terms of the purpose of the interpretation, the class and range of the reading population, a writer's attitudes toward readers, and the face-to-fact situation of a writer and readers.

• (The)Study of the Eastern Classic
• /
• no.56
• /
• pp.75-115
• /
• 2014

The text reviewed in this paper "Dongbangsaek is the Secret (Dongbangsaegi bigyeorira)" is in the collection of the Yulgok Memorial Library of Dankook University. With 13 leaves ($35.7{\times}22.3cm$) bound with thread, the booklet has been transcribed by hand. Although there is no record on the place, person and year of transcription, it is estimated to have been transcribed in the 20th century based on the use of the period, a punctuation mark. In addition, the complete absence of dialect vocabulary also shows that it was transcribed in the capital area-Seoul or Gyeonggi Province. It is assumed that the text is part of a Buddhist scripture chanted by an exorcist during a shamanistic ritual. As a booklet containing secret methods to divine what is auspicious and what is ominous in daily life, it must have been transcribed by an exorcist to use it for her ritual.

• Journal of Korean Library and Information Science Society
• /
• v.53 no.3
• /
• pp.73-94
• /
• 2022

Florence is the cradle of the Italian Renaissance. It is the result of a combination of medieval humanists' exploration of ancient Greek and Roman knowledge and culture, the leadership of great monarchs and priests, patronage of the Medici family, etc., free-thinking and creativity of artists, and critical consciousness and cultural needs of citizens. However, the Florentine Renaissance could not have blossomed unless the Medici family had collected ancient manuscripts and translations, and built libraries to preserve and provide literature. Based on this logical basis, this study outlined the Florentine renaissance and historic libraries, analyzed the collection and composition of favorite books of the Medici family, and traced the architectural characteristics and metaphors of the Medici libraries, The San Marco Library (Michelozzo Library), Library of Badia Fiesolana, and the San Lorenzo Library (Laurentian Library) were the priming and birthplace of the Florentine Renaissance despite of many difficulties, including earthquake, fire, restoration, transfer, seizure, and closure. In particular, the San Marco Library, which was opened in 1444 based on the financial support of Cosimo de' Medici, Michelozzo's design, and Niccoli's private collections was the first common library in the Renaissance period. And the architectural highlight of the Laurentian Library, which opened in 1571 under the leadership of Giulio (Papa Clemente VII), is Michelangelo's staircase, which symbolizes 'from ignorance to wisdom', and the real value of the content is the ancient manuscripts and early printed books, which were collected by the humanist Niccoli and the Medici family. In short, when discussing the Florentine Renaissance, Medici's collection and historic libraries are very important points. The reason is that the ancient collections were not stuffed products, but syntactic semiotics, and the libraries are telescopes that view the history of human knowledge and culture and microscopes that create knowledge and wisdom. If records dominate memories, libraries accumulate records. Therefore, long breathing and time capsule strategies are also required for the development and preservation of retroactive books in domestic libraries with a relatively long history.

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.211-247
• /
• 2010

The purpose of this article is to consider the status and the value of a different book of Chunghyangjeon that Professor Park Sunho possesses. Chunghyangjeon that Professor Park Sunho possesses has the text in Chinese and in Korean. Compared with Chullidaebon, Chunghyangjeon that Professor Park Sunho possesses includes deletion, contraction and addition. Chullidaebon has many mistakes while Parkbon in Chinese shows that the mistakes were corrected. According to the standard, Parkbon in Chinese is similar to Mansongbon and Donambon rather than Chullidaebon and it is more similar to Mansongbon than Donambon. In Parkbon in Chinese, hypocrisy of Yangnyeongdaegun is weakened while his negative personality is magnified. And psychological description of Yangyeongdaegun is weakened and Chunghyang's beauty is magnified. Parkbon in Korean shows deletion, contraction, addition, and change. It doesn't show consciousness of lineage and deletes hypocrisy and negative personality of Yangnyeongdaegun. Also, the phrases are being deleted and contracted, which are difficult for those who do not master Chinese literature or Chinese poems. The professor Park Sunho's copy is more significant than other novels circulated at that times, for it is bound along with a copy in Korean. Compared with other editions of Chunghyangjeon and other classical novels circulated, that kind of edition, which included Korean copy, is very peculiar. The Korean-including edition shows that the Chinese literate tried to share the novel with persons who are Korean literate but cannot read Chinese characters.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.87-116
• /
• 2016

is a manuscript written in Korean housed in Dankook University Cheonan Campus Yulgok Memorial Library Hanjeoksil (Nason Library). The book is formatted in the Seonjang style and is composed of 34 chapters without page border lines. Each page has 9 lines and the number of words in each page is unequable. The size of the book is $19.8{\times}19.3cm$. The place, the publisher, and the year of the publication of this book are unidentified. The title of the book, "hanallimjeonyila", is written on the white paper attached to the title page. is composed of one volume, which is divided into 3 parts. , <小學>, and <父母恩重經> are included in the book. deals with the general issues of good and evil and also orderly shows the real life story of 'Wang son, Lee chang-yeon, Ju hyoi, WYang chun, Wang won, and Wang bong'. is a story about a person who met the king of the underworld and took a new lease of life from the king. The book puts an emphasis on the memorization of . Considering the story of the book, is an old-style novel (Korean classical novel) which features the connection between this life and eternity with the style of and is a novel written for the purpose of guiding personal life.

• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.387-414
• /
• 2009

This paper seeks to provide an overview on the newly-discovered manuscript in gasa style. It is significant in that the entire in gasa style has not been seen before, although occasionally scripts incorporate sijo or gasa as inserted songs. The author of this manuscript is believed to be Bae Hyung (裵珩: ?-?), who lived in Daegachon, Yongdu-Myun, Sunchon-Gun in Jeonra-Namdo Province. It is estimated that the manuscript was written in April of King Gojong 37 years (year 1900). This , so-called the Yang Jee-Uk Collection Script, applies Samdan Pyunun Daewoo Method (三段片言對偶法), using Jongbae style (縱排法) to over 27 pagesof the book. The author seems to have collected the main scenes of and changed them into gasa style. It is also possible to postulate that the author might have simply divided the lines to make it resemble the existing gasa style, as the original was already in the form of lyrics. There are a few mistakes found in the manuscript. They seem to have been made while the author was recording the sung P'ansori, rather than while copying from a different manuscript.

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.407-444
• /
• 2010

So far, we morphologically considered which satirized society in the enlightenment period. For this, we first looked into the feature of expletive and then analyzed it centering around Declension. At last, we conclude this subject with argument of the creation time of from the morphological analysis result. Begining with the conclusion, I thought that the origin opinion of the creation time of is right. In priority research focusing on people who major in literature, the creation time of is about 1901 to 1907, and it coincide with the result from morphological consideration of this article. First, at the feature of expletive, the advent of '~ 할 말이면' the expression of the conditional mood helped to estimate the creation time of . Prior literature of the creation time of (around 1910), '~ 작시면' is the corresponding conditional mood expression. but in the new-style fiction around , it change to '~ 말이면' and thereafter '~ 것 갓흐면' or '~' which seems similar to present korean. I analized the record for the feature of expletive. By dividing up with merce miswrite and miswrite from ignorance, we can assume that the Scripter of is not the fictionist. At the feature of declension, the full use of the nominative case marker '-가' was recordable. '-가' had already appeared in early modern korean, but until 1883 '-ㅣ' almost replaced it. However, around period, we could know that '-ㅣ' barely used and mostly use '-가'. From this, I estimated the creation time of is at least after 1883. In conclusion, I want to suggest an opinion that 1900 is proper sectioning time when we divide history of korean to Modern and Present korean based on the discussion of this article.

• (The)Study of the Eastern Classic
• /
• no.69
• /
• pp.297-324
• /
• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.