• The Journal of Korean Medical History
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• v.19 no.2
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• pp.67-85
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• 2006

As Lee Heon-gil's books have been handed down in oral tradition and written form, there are several different versions including the one edited by the author. Books known to be his writings include Eulmisinbang, Majinbang contained in Susangsingam, and Majinbang, Majingibang and Majinbibang mentioned in Joseoneukhaksageupjilbyeongsa. Among Lee Heon-gil's books, Eulmisinbang was mentioned first in literature. Its original version is missing, but a large part of it is quoted in Magwahoitong, through which we can see the contents of Eulmisinbang. The meanings of Eulmisinbang are as follows. First, it is the most reliable woodblock-printed version as it was the base of Magwahoitong. Second, quotations in Magwahoitong are so accurate that they demonstrate the original texts of Eulmisinbang and can be used in comparison with other versions. Third, Eulmisinbang has the largest volume of contents among Lee Heon-gil's books. Susangsingam was printed again in the early 1900s by combing Majinbang and Sanbangsurok. Majinbang included in the book had been known to come from China but, through comparison with the original, it was found to be the same as Eulmisinbang. Majinbang is considered to be Eulmisinbang handed down in different name, and shows the original structure of Eulmisinbang. Considering its table of contents and the contents, Majinbang mentioned in Joseoneukhaksageupjilbyeongsa looks the same as Majinbang included in Susangsingam. Majingibang was edited by extracting the quotations of Eulmisinbang in Magwahoitong, and was reprinted in the name of Majinbibang. Through analyzing Lee Heon-gil's books, we found two courses through which his books have been handed down. First, Eulmisinbang was quoted separately according to the new structure of Magwahoitong, and the structure of Magwahoitong had been maintained and reprinted under the titles of Majingibang and Majinbibang. Second, Eulmisinbang had maintained its original structure, handed down in the name of Majinbang, and reprinted under the title of Susangsingam. Based on the findings, we selected the quotations of Eulmisinbang in Magwahoitong and Majinbang included in Susangsingam as texts for studying Lee Heon-gil's medicine for measles. Accordingly, it looks likely to rebuild a new research text based on the two woodblock-printed versions, and it will be a crucial material for studying Lee Heon-gil's medicine for measles.

• Journal of Korean Society of Archives and Records Management
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• v.3 no.2
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• pp.52-77
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• 2003

Borimsa was first built by Wonpyo, the great Buddhist priest of Whaum branch, in the year of 759 A.D. And Later the priest Chejing converted to Zen Buddhism in the year of 858 A.D., Borimsa got the central status of the Zen Buddhism, and was so prospered during the Chosun period. This research is the conservation treatment of the Buddhist literatures and the "Wolinsukbo" Vol.25, discovered in 1995 from the Four Devas of Borimsa, Buddhist Temple at Jangheung County, in the viewpoint of the bibliography. "Wolinsukbo" Vol.25 is consist of 142 pages and the size is of 22cm width, 32.3cm of length, and 2.8cm of depth. And also have the five-pinned eye revisor. The pre-conservation condition of this book was partly spotted by the permeated rain, and the cover pages being deeply spoiled. The conservation treatment was done in the sequences of 1) 1st linsing, 2) repairing and correcting, 3) 2nd linsing and conservation, 4) cutting and binding. The post-conservation condition of "Wolinsukbo" Vol.25 is of, 9 pages including covers are added, total 151 pages, and the size being 22.5 cm width, 32.7cm of length, and 3.2cm of depth.

• (The) Research of the performance art and culture
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• no.20
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• pp.95-128
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• 2010

'The Orphan of Zhao family(Zhaoshi-Guer)'is one of the famous Chinese drama constantly transmitted for a long time from Yuan Dynasty to Qing Dynasty. The plot of the play in the transmitting process has not been changed much, but added new characters or episodes. The Kunqu, one of the Chinese drama styles was characterized by graceful music and refined literature, being very popular among the gentry of Ming and Qing Dynasty. The 'Zhaoshi-Guer' play in 'chuanqi' style of the 'The Sixty Plays' collection, is called 'Ba-yi-ji', which was sung in Kunqu崑曲 stage. Because 'The Sixty Plays' collection was widely read throughout the late Ming and Qing Dynasty, the 'The Sixty Plays' version became the model of Kunqu lineage example and so it was in the case of "Ba-yi-ji". In the end of the Ming, new performing type of drama that is called as Zhe-zi-xi(折子戱) was appeared. Zhe-zi-xi refers to make only some pieces, not the whole. With the new form of performance appeared many of the selected texts of plays have come out including 'Zui-bai-qiu'. Through the comparison between the pices of two Kunqu version, 'The Sixty Plays' and 'Zui-bai-qiu', I tried to observe the charisteristics of the Ba-Yi-ji performance of Qing dynasty. The latter succeded the former, but more performance oriented, such as using lively and easy word with the acting direction intensified and comic characters.

• Journal of Korean Historical Folklife
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• no.44
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• pp.39-70
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• 2014

"Seonweon Bogam" was made for the purpose of delivering information on the tomb of members of the royal family of the Joseon Dynasty. Accordingly, it covered all of Sando making a pictorial expression of the tomb. But its value has been doubted as it is roughly expressed and different from the picture of the actual scene. But "Seonweon Bogam" is the only book that covers Sando of all the kings of the Joseon Dynasty but contains the elements making it possible to estimate the possibility that the original Sando might be used in making Sando. Accordingly, it is a high time to make an in-deep study of this. This study attempted to investigate Sando included in "Seonweon Bogam" with a focus on the expressive style. For this purpose, it sought to analyze seven elements such as the exposure, the legend, locational information, direction, waterway and road, expression on water and Fengshui(風水) terminology. As a result, the following conclusion was drawn: Sando concerning the tombs of members of the Joseon Dynasty was continually made. It was made in two ways such as the way of drawing the scene on spot and the way of imitating the existing made material. And it could be estimated that there is a possibility that Sando of "Seonweon Bogam" might be copied by the figure with only a little expertise about Sando but on the basis of several materials about the existing Sando of the royal family.

• (The)Study of the Eastern Classic
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• no.69
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• pp.481-507
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• 2017

The petition movement to Paris peace conference was the movement for 137 Neo-Confucian scholars including Kwak Jong-seok to ask for Korean independence in March, 1919. Kim Bok-han had led all the course of Ho-seo version. Although we don't know the exact contents on the both of Yeong-nam and Ho-seo versions, but Ho-seo version might be more conservative than Yeong-nam version in comparison with other versions. This was because Ho-seo version basically represented the conservative stance of the Neo-Confucian scholars in Ho-seo (Southern Chung-cheong province). However although Ho-seo version had conservative characteristic, the projecting and practicing of petition movement to Paris peace conference shows Kim Bok-han's active attitude. What I would like to explain in this paper is the background of how spontaneously Kim led the movement. Especially I tried to make Kim's historical status be revealed through talking the idealogical history of Neo-Confucianism ignored until now. Although Kim received blames he behaved with barbarians when he led the petition movement from the conservatives, Kim never submitted on those blames. Kim's tolerant attitude was prominent in relation with Hwa-seo school against which Nam-dang school(Kim's party) was a rival, especially from also after 'the problem of Choe Ik-hyeon' in 1903. This attitude was connected to the petition movement in tolerant manner. The tolerant attitude like this was revealed from Kim's historical consciousness attached importance to 'the completion of work'.

• Journal of Korean Society of Archives and Records Management
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• v.3 no.1
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• pp.69-92
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• 2003

Registration and description of records are important elements of processing which provide with the background information of production of records and business-related information. They also enable to search and use the records. In this paper, I examined the Korean registration and description system defined in the Public Records Management Act which directs the records creating agency to register records in creating offices and directs the "professional archives" to make "basic registrations" and "detailed registrations" of the records. In the analysis and comparison of two different registration and description systems with the known international standards of records and archives management, such as ISO15489 and ISAD(G), I intended to evaluate the Korean records and archives management system and suggested recommendations for the renovation of the Korean recordskeeping system. Despite we have unique office business procedures and the culture of officialdom, and despite we have developed our system based on the established business procedures and office culture, it would be preferable to adopt or follow the international standards and established best practices. After the comparative analysis, I recommended some innovations in the filed of registration and description. For instance, in the basic registration. we would better to install an item of "simple contents summary." We may also need the multiple-level description. The fonds level description and the series level description should be introduced to our archival automated management system. We need to establish a Korean standard of description adopting the rules of the ISAD(G) and ISAAR(CPF). Essential requirements for electronic records management, such as contextual and structural information, should be incorporated in the new standard. Documentation of records disposition also should be reinforced to guarantee the authenticity of records and to ensure control of the records. To implement the recommendations for the standard, we need to amend the Public Records Management Act and its Regulations and Rules. Also it is imperative to redesign the GARS integrated archival automated management system.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.163-199
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• 2018

Jeon-gyeong was published under the command of Dojeon Park Wudang in 1974. The scripture consists of 7 parts and each part has 17 chapters. The earliest record of Gucheon Sangje (1871~1909) can be found in Jeungsan Cheonsa Gongsagi, which was published by Lee Sangho (1888~1967) in 1926. The book was the first oral literature that he created by collecting information and materials on Jeungsan as he personally met with many direct disciples of Gucheon Sangje. In 1929, after three years, Lee complemented the book with additional materials and published the first edition of Daesoon Jeon-gyeong. It was a form of didactic literature stylistically presented as scripture. Lee continued this long journey of work by revising and publishing 6 editions of Daesoon Jeon-gyeong until he published the last one in 1965. The chapter titled, "Cheonji-gongsa (Reordering Works of the Universe)" from Daesoon Jeon-gyeong as the sixth chapter out of a total of 13 chapters in the first edition, but in the last edition, it appears as chapter 4 out of a total of 9 chapters. Here it is shown that the last edition has been shortened when compared to the first edition. Also the number of verses in the chapter has largely increased by almost twice its original size over the 37 years; as it was 81 in the first edition, 94 in the second, 148 in the third, 151 in the fifth, and 175 in the sixth. In this paper, I studied how the verses of "Gongsa (Reordering Works)" from the Jeon-gyeong, which was first published in 1974, have been revised in comparison to the chapter titled "Cheonji-gongsa" from the Daesoon Jeon-gyeong. As the result of comparing each verse of "Gongsa" from the Jeon-gyeong to those of "Cheonji-gongsa" from all six editions of the Daesoon Jeon-gyeong, I could find the following revisions or changes. First, when "Cheonji-gongsa" from the Daesoon Jeon-gyeong is compared to "Gongsa" from the Jeon-gyeong, it can be seen that the number of verses has been changed and some contents have been deleted or added. Second, the sixth edition of the Daesoon Jeon-gyeong has 69 more verses than the Jeon-gyeong, and most of the additions were made in the chapters titled "Haengrok (analects)," "Gyoun (conveyance of teachings)," and "Yesi (forseeing)". These additions show how the verses regarding religious and predictional teachings developed over the years. Third, the verses from "Gongsa" from the Jeon-gyeong contain many descriptions from chapter 2, "Enlightenment of Dao and Miraculous Deeds of Cheonsa (Heavenly Teacher)," chapter 3, "Followers in the Dao School and Precepts," and chapter 5, "Opening of New World and Paradise," from the 6 th edition of the Daesoon Jeon-gyeong. This indicates that "Cheonji-gongsa (Reordering Works of the Universe)" was related to miraculous acts, enlightenment to Dao, teachings given to the followers, the opening of new world, and the building of a paradise. Fourth, some chapters in the section "Cheonji-gongsa" from Daesoon Jeon-gyeong are omitted in "Gongsa" from Jeon-gyeong, and "Gongsa" has some new contents that were not included in previous texts. This shows that there had been adoptions of different materials in the process of transmission.