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허경진(Hur Kyung-jin),임미정(Lim Mi-jung) 한국어문학회 2009 語文學 Vol.0 No.105
The details of the book『Usunsori(笑話)』has not been confirmed yet, after it was listed on banned books list by Japanese imperialism. Fortunately, there is a reprint of『Usunsori』, which was published by Daehan Seorim(大韓書林), produced by Kim Ulhan in 1908 when he wrote『Juaong Yun Chiho Jeon(Yun Chiho's biography)』, so the characteristics of the book can be examined on the basis of this reprint. 『Usunsori』was the book that was adapted from Aesop’s Fables, which covers the precaution against the foreign invasion and the incompetency and corruption of the ruling force in 1900s indirectly. There are 71 stories for the whole book, and each chapter is organized in order of〈title―story―Yun’s comment〉. These stories can be divided into three groups, according to the degree of modification : ⑴let an original story untouched ; just contract and translate, ⑵change unfamiliar names and concepts of places, animals, and gods like Zeus for Korean leader, modify an original story to a great extent ; nearly remake. Consequently, it can be said that『Usunsori』is the product of ‘rewriting’ Aesop’s Fables, which was modified by the editor’s intent and got an enriched feature of allegory and satire, rather than it is a mere literal translation. Yun Chiho delivered his ideas by selecting proper stories that could be applied to criticize the problems caused by foreign aggression and the helpless government and unawakened people. About the time when『Usunsori』was issued, various versions of Aesop’s Fables were produced and gained popularity as teaching material in Japan and China. In Japan, new versions which was combined with traditional Japanese stories or modified in consideration of their own culture were made. Combination of Aesop’s Fables and Chinese Woo-un(寓言, an allegory) brought out a new version, also in China.『Haekuk Myo-you(海國妙喩, An exquisite allegory outside of the country)』, out of many published versions, changed the original text so much that it was labeled as ‘Chinese Aesop’s Fables’. It seems that Yun Chiho recognized this tendency of Japan and China. At that time, educators and students studying abroad who led an enlightenment campaign paid attention to the educational value of Aesop’s Fables and made the various versions of the book. Yun Chiho’s『Usunsori』 is the book that was published under these circumstances.
허경진(HUR Kyung Jin) 大韓醫史學會 2010 醫史學 Vol.19 No.1
Of the more than two hundred collections of pildamchanghwa scattered around the world that are being catalogued and translated, more than forty are medical in nature. This paper organizes and charts the medical written conversations by their dates of publication and examine the various aspects of their publication. Medical written conversations have been collected since the Fourth Envoy. There are no records of medical written conversations or poetry exchange in Tsushima even though that was the first port of arrival for the Tongsinsa. Instead, sources show that written conversations and poetry exchanges mostly took place in Kyoto, Tokyo, and Osaka; indeed, these three cities, in that order, also have yielded the highest volumes of publication. The first commercially published collection of medical written conversations was Sanghaneuidam, published in 1713 following the Eighth Envoy. Though Gyerimchanghwajip was published two years earlier in 1711, it is clear from the usage of the word changhwa in the title that this collection was not strictly limited to medical written conversations. Sanghaneuidam was an attempt by Japanese medicine to collect questions and answers in order to publish as medical textbooks. The Japanese medicine that was involved in the most written conversations was Kawamura Shunko, who was the editor of Sanghaneuimundap and Joseonpildam following the Tenth Envoy. Publications with titles containing ‘eui’ explicitly contemplates the targeted readership. Kitao Shunpo(北尾春圃) was one Japanese medicine who was less interested in meeting a literary scrivener, but instead sought to converse with a respected medicine. When the Eighth Envoy of 1711 arrived in Ogaki(大垣), Kitao followed around the Joseon medicines and attempted written conversations. He enlisted the aid of his second son Shunrin(春倫) in organizing the written conversations, and published the collection, complete with preface, postscript, and appendices―an editorial decision that fully contemplated his audience. Prior to meeting Gi Du-mun (奇斗文), Kitao meticulously planned out the order of questions―that is, the table of contents for Sanghaneuidam. Kitao drafted his questions to serve the purpose of a medical textbook, edited the contents of the written conversations, and added illustrations before presenting the collection to the public. Seomulyuchan, one of the most famous leishu in Japan, contains a preface by Lee Hyeon, a scrivener of Joseon. Kitao, who had studied Dongeuibogam, had already possessed a vast and systematic knowledge of materia medica; however, he sought Lee’s contributions, hoping that a preface written by a renowned Joseon scholar would lend his publication more credibility. As such, it can be inferred that the preface to Seomulyuchan was created as an extension of the medical written conversations.