Earticle

이 연구는 한국서지학회가 간행하는 학술지인 ｢서지학연구｣의 통권 100집 간행을 기념하여 우리나라 서지학 분야 학술단체의 성립과 학술지 발간의 연혁, ｢서지학연구｣ 간행의 역사와 발전과정을 살펴본 것이다. 또한 ｢서지학연구｣ 1집에서 99집에 수록된 논문의 연구동향을 파악하는 것을 목적으로 하였다. 연구의 결과 한국서지학회는 1947년 설립된 조선서지학회의 명맥을 잇는 학회이며 학술지에는 그동안 모두 298명의 연구자가 1,177편의 학술논문을 게재하였다. 이들 논문의 연구동향을 분석한 결과 연구의 주제는 판본학과 목록학 분야의 연구가 주를 이루었고 창간 당시 5개 분야 전공의 대학교 소속 서지학 전공자들이었던 저자들은 25개 분야의 다양한 소속과 신분을 가진 연구자로 확대되었다. 학문의 기초라고 할 수 있는 서지학 연구의 대표 학술지로서의 위상을 강화하고 학계를 선도하는 학술지로 더욱 발전해 나가기 위하여 다양한 연구주제와 방법론, 유관 학문 분야와의 협력 연구를 통한 학문적 다양성 증진을 제시하였다.

This study commemorates the publication of the 100th issue of the Journal of Studies in Bibliography by the Korean Society of Bibliography. It explores the establishment and history of academic societies and journal publications in the field of bibliography in Korea, as well as the development and progression of the Journal of Studies in Bibliography. Additionally, the study analyzed the research trends of papers published in The Journal from the first issue to the 99th issue. The findings suggest that the Korean Society of Bibliography has inherited the legacy of the Joseon Society of Bibliography, established in 1947. Across these issues, 298 researchers have contributed a total of 1,177 academic papers. The research trend analysis indicates that the primary research topics are physical bibliography and systematic bibliography. Initially, the authors were professors from five major fields, including bibliographic scholars, but this has since expanded to encompass researchers from 25 diverse fields and institutions. As bibliography is fundamental to academic study, the study recommends enhancing the journal’s stature as a leading publication in bibliographic research and advancing its role as a core academic journal by promoting academic diversity through a variety of research topics, innovative methodologies, and collaborative efforts with related disciplines.

This article reveals several new facts through research on Beopdeung’s writing of Wondonjongan, its introduction into Goryeo, and its publication. Beopdeung is a disciple of the 14th Hyesun of Jirye, the 17th head of the Cheontae Order. His Ja(字) is Seongdo and his pen name is Ildang. It is estimated that Beopdeung wrote Wondonjongan around the 5th year of the reign of King Gwangjong of the Southern Song Dynasty (1194). Beopdeung systematized the composition of Wondonjongan into Jongwon, Wonsim, Gusong, Myeongdo, Gungpyeon, Damgu, Sojeon, Samgwan, Jeongjong, and Suseong. He added Uuijungheunggyogwan at the end. In Jongwon, Beopdeung revealed anecdotes of Buddhist teachings, the main points of Buddhist teachings, the lineage of Buddhism, and the importance of Buddhist teachings. In Wonsim, it dealt with the meaning of Seong(性) and Sim(心) raised by Damyeon, the meaning of Jeongyeon [sincerity] and Yeomyeon [delusion], and Jirye’s fleeting thought. In Gusong, the essence of Buddhism’s nature, the meaning of nature mentioned by Confucian scholars, and the meaning of nature mentioned in Cheontae sect were revealed. In Myeongdo, the use of Do(道), the meaning of Seong, Do, and Gyo(敎), the Do of Buddhism, the Do of Confucianism, and the differences between the Do of Confucianism and Buddhism were revealed. In Gungpyeon, it clarifies the theory of Mujeongbulseong mentioned by Damyeon, that is, the Buddha’s Jeonginbulseong, and reveals that the agony of sentient beings and the Buddha’s enlightenment are not different from each other. In Damgu, the meaning of Damyeon’s Simgusamcheon and Jirye’s Saekgusamcheon were discussed in detail. In Sojeon, about the sect that was passed down to the Sangapa of Cheontae sect it reveals the outline of the law, which is the Samgwan, Buljigyeon, Samje, and Myohaemyohaeng, and argued that Zen Buddhism’s ‘Jikjiinsim, gyeonseongseongbul’ is different from the Myohaemyohaeng of the Sangapa of Cheontae sect, and Damyeon clearly revealed the meaning of the sect that was passed down to the Sangapa of Cheontae sect as indicated in Jigwanuilye. In Samgwan, the meaning of Samgwan, the origin of Samgwan, the genealogy of Samgwan, and the meaning of Ilsimsamji and Ilsimsamgwan were revealed. In Jeongjong, It was revealed that Jirye’s claim that the fleeting thought is the key to practicing Sarihaenghaeng is the original sect of the Sangapa, and the differences of opinion between Jirye’s claim and the Sanoepa were summarized. In Suseong, Damyeon explained in detail the meaning of Suseong defined in Jigwanuilye and the meaning of Suseongbulimun mentioned in Sipbulimun. In Uijungheunggyogwan at the end, the reason why Jirye is viewed as a restorer of the Sangapa, and the core theory of the Sangapa, Byeollisuyeon’s theory were revealed. In response to the suspicion that Byeollisuyeon’s theory was the revival of the Sangapa, the difference between the Sangapa and the Sanoepa was clearly defined. The introduction of Wondonjongan into Goryeo is estimated to have occurred after the 5th year of the reign of King Gwangjong of the Southern Song Dynasty (1194). It was collected and brought by Monk Jihyeon from Myeongju in Song in the 11th year of King Gojong’s reign (1224). According to Monk Ilyeon’s Bogakgukjonbieumgi, Jihyeon is his disciple. In addition, it is confirmed that he met with Monk Dowon, the founder of the Japanese Jodong sect, along with Gyeongwoon at Gyeongwonbu, Myeongju, in the winter of October, the 11th year of King Gojong’s reign (1224). Jihyeon was involved in the engraving of the Bunsadogampan in the 30th year of King Gojong’s reign (1243). This book was published in the 37th year of King Gojong’s reign (1250). Master Yang Gong sent a copy of the manuscript to Jajeog and asked him to engrave it on a wooden block and make it popular. Accordingly, the author transcribed it, rewrote it, proofread it, and published it by engraving it on a wooden block. ...

이 연구는 조선 후기 예학자 박건중의 ｢비요촬약조해｣ 편찬과 교정에 관해 살펴본 것이다. 박건중은 3건의 상례서를 편찬하였는데, ｢비요촬약조해｣는 앞서 자신이 편찬한 ｢상례비요보｣에서 핵심적인 부분만 발췌하여 4권 2책으로 다시 편찬한 상례서이다. ｢비요촬약조해｣는 1825년에 正本을 완성한 후 박건중이 죽은 1841년까지 교정작업을 진행하였으나 완성하지 못하였고, 현재는 교정본으로 2건이 충북대도서관과 박건중의 종손가에 소장되어 있다. 교정본 두 건의 본문에는 박건중이 직접 작성한 교정기록과 본문을 수정한 흔적이 고스란히 남아 있다. 특히, 박건중은 교정한 내용을 첨지에 날짜와 함께 기록하여 진행상황 등에 참고할 수 있도록 하였는데, 이 첨지 기록으로 유추하면, 충북대본은 1825년에 제작된 정본이고, 종손가본은 충북대본의 교정기록을 반영하여 1828년에 다시 정서한 것임을 알 수 있다. 제목도 여러 차례 바뀌어, 1824년 草本은 ‘비요절략편람’, 1825년 正本은 ‘비요촬약소해’, 1828년 재고를 마친 후에는 ‘비요촬약조해’로 바뀌었다. 본 교정본 ｢비요촬약조해｣ 2건은 조선후기 박건중의 상례서 편찬과 그의 예학 연구뿐만 아니라, 18∼19세기의 폭넓은 고증과 정밀한 훈고를 추구한 예학연구의 한 사례로 중요한 의미가 있다.

This study aims to examine the compilation and revision of Biyochwalyakjohae by Park Geon-jung, who was a decorum scholar in the second half of Joseon. He compiled books on funeral rites on three occasions, and Biyochwalyakjohae is comprised of four books and two volumes on funeral rites by extracting only the essential parts of Sangryebiyobo that he compiled earlier. Park completed the top copy of Biyochwalyakjohae in 1825 and continued its revision work until 1841 when he passed away, but he never saw the completion of its revision work. Two revised editions of Biyochwalyakjohae remain today. One is housed at the Library of Chungbuk National University, and the other at the house of the eldest grandson of Park’s head family. The bodies of the two revised editions keep Park’s revision records intact along with the traces of his revision for the main texts. Park, in particular, left records about his revisions and their dates on book bands so that others could consult them for progress. Based on the records of his book bands, it is estimated that the edition at Chungbuk National University was a top copy made in 1825 and that the edition at the house of the eldest grandson of Park’s head family was a formal copy of 1828 reflecting the revision records of the edition at Chungbuk National University. The title changed several times including Biyojeollakpyeonram for the abstract of 1824, Biyochwalyaksohae for the top copy of 1825, and Biyochwalyakjohae after the completion of the second revision in 1828.

慶尙監營과 ｢四書大全｣의 교집합에는 永樂板 飜刻本 계통의 간행본이 존재한다. 이 ｢四書大全｣의 권말에는 丁巳正月嶺營重刊, 乙丑四月嶺營重刊, 庚辰七月嶺營重刊, 戊午五月嶺營重刊, 辛丑五月嶺營重刊, 戊辰六月嶺營重刊 등의 木記가 포함되어 있다. 본 연구는 경상감영에서 간행된 嶺營重刊 木記本 ｢四書大全｣의 판본 간 선후관계를 규명하는 것을 목적으로 하였다. 간지가 다른 판본별 각 장 인면 대조를 통해 무오년과 신축년은 重刊, 그 외 판본들은 改刻과 부분적인 補刻이 실시된 改刊으로 볼 수 있으며, 간지별 선후관계는 ① 戊午, ② 辛丑, ③ 丁巳, ④ 乙丑, ⑤ 戊辰, ⑥ 庚辰으로 비정할 수 있었다. 현전하는 책판목록과 낙육재 서책 유입과 연관된 19세기초 경상감영의 출판활동, ｢大學章句大全｣ 경진본에 나타난 柳台佐(1763∼1837) 家藏印, 1822년∼1828년에 간행된 정유자 번각본 ｢四書大全｣과의 관계 등을 종합적으로 고려했을 때, 무오년 1738년, 신축년 1781년, 정사년 1797년, 을축년 1805년, 무진년 1808년, 경진년 1820년으로 추정해 볼 수 있었다.

This study aimed to investigate the chronological connection of the revised editions of Saseo Daejeon published by Gyeongsang-do Gamyeong during the Joseon Dynasty. By comparing the pages of each chapter, it was confirmed that the Muo and Shinchuk years were revised editions, and the other editions were partially augmented editions. The chronological connection by sexagenary cycle was confirmed in the following order: Muo, Shinchuk, Jeongsa, Eulchuk, Mujin, Gyeongjin.

This paper classified and reviewed 12 types of yeonhaengjabgi(燕行雜記), the Chinese character performance records of Hong, Dae-yong(洪大容). The main version of yeonhaengJabgi is largely divided into a series of rewritten versions and a series of Damheonseo(湛軒書). Among them, the rewritten version is divided into Yeonhwi(燕彙) series and Damheonyeongi(湛軒燕記) series. The series of Damheonyeongi has various signatures. This includes yeonhaengJabgi, yeongi(燕記), and Damheonyeonhaenggi(湛軒燕行記). These copies are a series that has a direct influence on the yeongi of the Damheonseo series. Hong, Yang-hoo(洪良厚), a descendant of Hong(洪) Hong Dae-yong, compiled the collection of Hong Dae-yong’s writings, Damheonseo. The copies of yeonhaengJabgi in the series of Damheonseo were included in this edition. Eventually, it became yeongi in the series of Damheonseo. By comparing the contents of each version, we can infer the correlation and antecedent relationship between the yvons.

This paper examines the publication process of The Commentary of Zuo on the Spring and Autumn Annals(春秋左氏傳) during the reign of King Jeongjo. Since the Three Kingdoms period, the Spring and Autumn Annals and its commentaries have been influential in Korea. Various editions were published from the early Joseon Dynasty. King Jeongjo sought cultural revival and political use through his publication efforts, including The commentary of Zuo. King Jeongjo provided specific editorial instructions to the civil ministers(抄啟文臣), revised the legends, and focused on selecting appropriate fonts. The commentary of Zuo was printed in two versions using wooden movable type featuring the calligraphy of Jo Yoon-hyeong and Hwang Un-jo. This editions were easier to understand than previous ones. After printing, contributors were rewarded based on their efforts. Due to the small print run, woodblock versions were also produced and distributed.

This study examined the characteristics of the Haedongmunheonchongrok(海東文獻總錄) and the Munheontonggo(文獻通考) ‘Gyeongjeokgo(經籍考)’ by comparing them. Although many studies have been accumulated on the Haedongmunheonchongrok, there has been no sufficient examination of the background of transmission and interrelationship of ‘Gyeongjeokgo’, which had a decisive influence on its compilation. Accordingly, I conducted a detailed comparative review of the distribution status of Munheontonggo, ​​the evaluations of later generations, and the ‘Gyeongjeokgo’ and Haedongmunheonchongrok. As a result, it was discovered that although the ‘Gyeongjeokgo’ was compiled during the Yuan Dynasty, it was still the highest level of annotation list that scholars of the time had access to even in the mid-Joseon Dynasty. In addition, it was confirmed that the characteristics of the annotation of the Haedongmunheonchongrok, such as the fact that it mainly consists of excerpts from other books rather than the compiler’s opinions, and the fact that it also includes books that the compiler did not see directly, all followed the characteristics of the compilation style(輯錄體) derived from ‘Gyeongjeokgo’. However, since it was a cultural restoration project carried out in a situation where books had been lost due to war, the proportion of commentaries written directly by the compiler was relatively large compared to that of ‘Gyeongjeokgo’, and it has the complex nature of a biographical note by focusing on the deeds of people, which are the unique characteristics of the Haedongmunheonchongrok that distinguish it from ‘Gyeongjeokgo’.

이 글은 서지학자 남애(南涯) 안춘근(安春根, 1926∼1993) 선생이 수집했던 검열본(檢閱本)을 검토한 것이다. 그가 수집했던 검열본은 현재 한국학중앙연구원에서 소장하고 있다. 이 자료는 해당 기관에 기증되었다는 것만 알려졌을 뿐, 지금까지 실본(實本)의 검토는 이루어지지 못했다. 따라서 본 자료의 서지 사항을 검토하고 자료의 가치와 특징을 논의할 필요가 있다. 조사 결과 안춘근 선생이 수집했던 검열본은 총 42종 51책이었다. 검열본은 지역에서 제작되어 조선총독부에 제출된 족보나 개인 문집, 출간하기 직전 조선총독부에 제출된 딱지본 고전소설과 신소설이었다. 검열본은 형태상 출간을 위해 전용(專用) 원고지에 원고본(原稿本) 형태로 작성되어 제출된 것, 출판을 마친 뒤에 재검열 및 납본을 위해 제출된 것으로 구분할 수 있었다. 이 자료들은 일제강점기 검열 체재에서 진행되었던 검열의 양상, 출간되었던 당대 출판물의 상황 등을 보여준다는 점에서 중요한 의미를 지닌다.

This article examines the censored copies collected by bibliographer Ahn Chun-geun (1926-1993). The censored copies he collected are currently housed at The Academy of Korean Studies. It is only known that these materials were donated to the institution, but until now, the actual examination of the original copies has not been conducted. Therefore, it is necessary to review the bibliographic details of these materials and discuss their value and characteristics. The investigation identified 42 items and 51 volumes of censored copies collected by Ahn Chun-geun. These materials included family genealogies and personal anthologies created in various regions, which were then submitted to the Government-General of Joseon. Additionally, the collection contained classical novels and new novels submitted to the Government-General of Joseon just before their publication. The censored copies can be divided into two categories: those prepared on exclusive manuscript paper for publication, and those submitted for re-censorship and legal deposit after publication. These documents are academically valuable as they provide insights into the censorship processes during the Japanese colonial period in Korea. Moreover, they shed light on the publishing environment and the conditions under which contemporary publications were produced and distributed during that era.

This paper is a study that confirms the bibliographic characteristics of the existing Wonjong-Munryu Volume 22 and compares and collates the contents of the text. There is a single sheet of woodblock print of Wonjong-Munryu Volume 22 at Bogwangsa in Andong, and manuscripts at Yonggokdae and Gyeongdogae. The review of Wonjong-Munryu Volume 22 largely divided the 41 articles of “Chansong-japmunryu” into four categories: praise(讚), Prosody(偈, 頌), preface(序文), and Choe Chi-won’s praise(讚). According to the results of the comparison of the original texts, Yonggok-dae-bon and Gyeongdo-dae-bon have 174 different characters, which suggests that they were copied from separate originals. Gyeongdo-dae-bon and Mansok-jang-bon have 63 different characters, which suggests that Mansok-jang-bon was based on Gyeongdo-dae-bon but was revised during the compilation process. In addition, Mansok-jang-bon and Hanbuljeon-bon have 5 different characters, which suggests that Hanbuljeon-bon was partially revised based on Mansok-jang-bon. When comparing the Yonggok Daebon, Gyeongdo Daebon, Mansok Jangbon, and Hanbuljeonbon, there are many different letters, so sufficient mutual review is necessary before using them.

｢대동운부군옥｣은 우리나라에서 최초로 간행한 유서로서 그 의의가 매우 크다. 서명의 ‘大東’이라는 이름을 통해 우리나라의 위상을 강조하고, 단일국가로서의 정체성을 찾고자 한 의지를 엿볼 수 있다. ｢대동운부군옥｣은 초기에는 ｢신편대동운옥｣이란 서명의 필사본으로 유통되다가 1836년 목판본으로 간행되었다. 이후 1914년 육당 최남선이 조선광문회에서 신연활자본으로 간행하였고, 정양사, 아세아문화사, 농경출판사, 이회문화사 등에서 영인본으로 발간하였다. 모리스 쿠랑, 이왕직도서실, 간송문고 등에서도 ｢대동운부군옥｣을 수집한 것을 통해 ｢대동운부군옥｣이 당시 갖고 있는 의의가 컸음을 간접적으로 확인할 수 있었다. 연구의 결과 ｢대동운부군옥｣ 책판의 수량에 오류가 있음을 확인하였다. 앞으로 책판의 현황을 정확히 파악하고 이를 바탕으로 유실판 회수에도 노력을 기울여야 할 것이다.

The Daedong-Unbugunok is the first type of encyclopedia published in Korea and has great significance. Through the name ‘Great east’ of the signature, we can see the willingness to emphasize Korea’s status and find its identity as a single country. In the early days, it was circulated as a manuscript signed as the Sinpyeon-Daedongunok, and then published as a woodblock copy in 1836. Later in 1914, Yukdang Choi Nam-seon was published as a new movable type by the Joseon Gwangmunhoe, and published in English by Jeongyangsa, Asea-moonhwasa, Nongkyung Publishing House, and Yihoe-moonhwasa. Its significance was indirectly confirmed through a collection of Daedong-Unbugunok in several important places. It was confirmed that there is a current error in the quantity of the bookshelves of the Daedong-Unbugunok. It is necessary to accurately grasp the current status of the bookshelves and make great efforts to recover the lost plates based on this in the future.

This study analyzed 3,900 woodblocks held by Songgwangsa Temple by dividing them into content and form. As a result of the study, 72 types of woodblocks exist, and most of the woodblocks published by Songgwangsa Temple remain, which is characterized by more than half of the woodblocks of the 17th century. As a result of the content analysis, it was identified in accordance with their purpose that there were 47 types of woodblocks for printing, 6 types of woodblocks of figures, 7 types of woodblocks of mantras, and 2 other types. And according to the details, 11 types of the course of I-ryeok and 9 types of ritual collections are handed down, and there are 9 types of books written by Jinul and monks. Important characteristics include the book editions of Seon(禪), Incheonanmok, Jonggyeongchwalyo, Cheongryangdapsoonjongsimyobeopmun and Jungseonsagarok indicating that the ideological trend of Songgwangsa and the book editions of Baekryeonchohae, Cheonjamun, Yuhap, Dongmongseonseup indicating that monk education was systematically conducted in the Joseon Dynasty. As a result of the morphological analysis, all 8 types of woodblocks in the 16th century are rectangular in size, with one plate and four pages and 60 types published after the 16th century are rectangular in size, with one plate and two pages. The end pieces were generally made in the same or slightly longer shape as the board. The size and shape of the end pieces can be seen as showing the shape of early and late woodblocks in Joseon Dynasty. The 72 types of woodblocks of Songgwangsa show the activities and roles of Songgwangsa and changes in woodblock production in terms of its form in the Joseon Dynasty.

This study examines the process and principles used by Olga Petrova to compile the Description of the Written Heritage of Korean Culture, a catalog of old Korean books held by the Institute of Oriental Manuscripts in Russia, which was published in two volumes, in 1956 and 1963. The paper investigates Petrova’s use of reference books to characterize all 131 materials included in Volume 2 of the Description. The analysis shows that Bibliographie Coréenne by Maurice Courant and A list of old Korean books (古鮮冊譜) by Maema Kyosaku are the most frequent references. Petrova referred to these two works to describe 76 and 68 old books, respectively. Petrova referred to A list of Korean books held in Toyo Bunko (東洋文庫朝鮮本分類目錄) and A Bibliography of Korean Books (朝鮮圖書解題, 1932) to describe 36 and 32 old books, respectively. Twenty-two materials were not mentioned in any reference books that Petrova explored, and she characterizes these materials directly. The study also analyzes the principles of compilation Petrova employed in the Description by classifying them into the following four categories: 1) combining the content of various references, 2) identifying content that is different between references, 3) directly quoting the entire description contained in a reference, and 4) quoting a part of the description contained in a reference. These principles demonstrate that Petrova examined the content of each reference in detail and employed this content according to its characteristics.