Korean Classics Library: Historical Materials – serie

This volume contains translations—many appearing for the first time in the English language—of major literary, critical, and historical essays from the colonial period (1910–1945) in Korea. Considered representative of the debates among and between Korean and Japanese thinkers of the colonial period, these texts shed light on relatively unexplored aspects of intellectual life and take part in current conversations around the nature of the colonial experience and its effects on post-liberation Korean society and culture. The essays, each preceded by a scholarly introduction giving necessary historical and biographical context, represent a diverse spectrum of ideological positions and showcase the complexity of intellectual life and scholarship in colonial Korea. They allow new perspectives on an important period in Korean history, a period that continues to inform political, social, and cultural life in crucial ways across East Asia. The translations also provide an important counterpoint to the imperial archive from the perspective of the colonized and take part in the ongoing reevaluation of the colonial period and “colonial modernity” in both Western and East Asian scholarship. Imperatives of Culture is intended in part for the increasing number of undergraduate and graduate students in Korean studies as well as for those engaged in the study of East Asia as a whole and a general, educated audience with interests in modern Korea and East Asia. The essays have been carefully selected and introduced in ways that open up avenues for comparison with analyses of colonial literature and history in other national contexts.

The king and ministers, superior and inferior, move with ritual and refinement. When the king goes on an inspection tour, everyone has the correct ceremonial attributes and the divine flag [troops] gallop in front while armored soldiers block the road. The soldiers of the Six Divisions all hold their attributes. Although it is not completely in uniformity with classic rites, compared with other barbarians it is splendid to behold. This is why Confucius thought it would not be a shame to reside here. And is not moreover Kija's country a close relative of the hallowed dynasty?""So observed the Song envoy Xu Jing in the official report of his 1123 visit to Korea—a rare eyewitness account of Kory? (918–1392) society in its prime. Officially, the purpose of Xu Jing's visit was to condole the new king, Injong, on the death of his father and present him with a letter of investiture; unofficially, he was tasked with persuading Injong to align with Song China against the newly emergent Jin dynasty. Although famous for its celadon and Buddhist paintings, the Kory? period is still very much terra incognita in world history because of the lack of translated source materials. The present work, the first fully annotated, complete translation of a key source text on Kory?, fills this gap.Xu Jing spent a little more than a month in the Kory? capital, Kaes?ng, but he was a meticulous chronicler, compiling a veritable handbook on Kory? that is full of fascinating details found nowhere else on daily life, history, customs and manners, buildings, the military, food, among others. However, Xu Jing was not unbiased in his observations and supplemented his work with unreliable information from earlier chronicles—a fact often ignored in previous studies of the Illustrated Account. In a substantial introduction to his translation, Sem Vermeersch not only places this important work in its historical context, but also reveals both the sources used by the author and the merits and limits of his observations, allowing historians of medieval Korea to make fuller use of this singular primary source.

This is the first book in English to offer an extensive introduction to the Tongmunsŏn (Selections of Refined Literature of Korea)—the largest and most important Korean literary collection created prior to the twentieth century—as well as translations of essays from key chapters. The Tongmunsŏn was compiled in 1478 by Sŏ Kŏjŏng (1420–1488) and other Chosŏn literati at the command of King Sŏngjong (r. 1469–1494). It was modeled after the celebrated Chinese anthology Wen Xuan and contains poetry and prose in an extensive array of styles and genres.The Translators’ Introduction begins by describing the general structure of the Tongmunsŏn and contextualizes literary output in Korea within the great sweep of East Asian literature from the eighth to the fifteenth centuries. The entire Tongmunsŏn as well as all of the essays selected for translation were written in hanmun (as opposed to Korean vernacular), which points to a close literary connection between the continent and the peninsula. The Introduction goes on to discuss the genres contained in the Tongmunsŏn and examines style as revealed through prosody. The translation of two of these genres (treatises and discourses) in four books of the Tongmunsŏn showcases prose-writing and the intellectual concerns of the age. Through their discussions of morality, nature, and the fantastic, we see Daoist, Buddhist, and Confucian themes at work in essays by some of Korea’s most distinguished writers, among them Yi Kyubo, Yi Saek, Yi Chehyŏn, and Chŏng Tojŏn. The translations also include annotations and extensive cross-references to classical allusions in the Chinese canon, making the present volume an essential addition to any East Asian literature collection.

Two years after Adam Smith's Wealth of Nations was published in 1776, Pak Chega's (1750–1805) Discourse on Northern Learning appeared on the opposite corner of the globe. Both books presented notions of wealth and the economy for critical review: the former caused a stir across Europe, the latter influenced only a modest group of Chosŏn (1392–1897) Korea scholars and other intellectuals. Nevertheless, the ideas of both thinkers closely reflected the spirit of their times and helped define certain schools of thought—in the case of Pak, Northern Learning (Pukhak), which disparaged the Chosŏn Neo-Confucian state ideology as inert and ineffective.Years of humiliation and resentment against the conquering Manchus blinded many Korean elites to the scientific and technological advances made in Qing China (1644–1911). They despised its rulers as barbarians and begrudged Qing China's status as their suzerain state. But Pak saw Korea's northern neighbor as a model of economic and social reform. He and like-minded progressives discussed and corroborated views about the superiority of China's civilization. After traveling to Beijing in 1776, Pak wrote Discourse on Northern Learning, in which he favorably introduced many aspects of China's economy and culture. By comparison, he argued, Korea's economy was depressed, the result of inadequate government policies and the selfishness of a privileged upper class. He called for drastic reforms in agriculture and industry and for opening the country to international trade. In a series of short essays, Pak gives us rare insights into life on the ground in late eighteenth-century Korea, and in the many details he supplies on Chinese farming, trade, and other commercial activities, his work provides a window onto everyday life in Qing China.Students and specialists of Korean history, particularly social reform movements, and Chosŏn-Qing relations will welcome this new translation.

One of the most important and celebrated works of premodern Korean prose fiction, Kŭmo sinhwa (New Tales of the Golden Turtle) is a collection of five tales of the strange artfully written in literary Chinese by Kim Sisŭp (1435-1493). Kim was a major intellectual and poet of the early Chosŏn dynasty (1392-1897), and this book is widely recognized as marking the beginning of classical fiction in Korea.The present volume features an extensive study of Kim and the Kŭmo sinhwa, followed by a copiously annotated, complete English translation of the tales from the oldest extant edition. The translation captures the vivaciousness of the original, while the annotations reveal the work's complexity, unraveling the deep and diverse intertextual connections between the Kŭmo sinhwa and preceding works of Chinese and Korean literature and philosophy. The Kŭmo sinhwa can thus be read and appreciated as a hybrid work that is both distinctly Korean and Sino-centric East Asian. A translator's introduction discusses this hybridity in detail, as well as the unusual life and tumultuous times of Kim Sisŭp; the Kŭmo sinhwa's creation and its translation and transformation in early modern Japan and twentieth-century (especially North) Korea and beyond; and its characteristics as a work of dissent.Tales of the Strange by a Korean Confucian Monk will be welcomed by Korean and East Asian studies scholars and students, yet the body of the work-stories of strange affairs, fantastic realms, seductive ghosts, and majestic but eerie beings from the netherworld-will be enjoyed by academics and non-specialist readers alike.

Record of the Seasonal Customs of Korea (Tongguk sesigi) is one of the most important primary sources for anyone interested in traditional Korean cultural and social practices. The manuscript was completed in 1849 by Toae Hong Sŏk-mo, a wealthy poet and scholar from an influential family. Toae, with his keen interest in the habits and customs of both courtiers and commoners, compiled in almanac form (he divided his book into chronological sections by lunar and intercalary months) a comprehensive record of seasonal palace events, rituals, entertainment, and food and drink consumed on high days and holidays, as well as information on farm work and traditions. Nineteenth-century Korean intellectuals possessed a deep understanding of Chinese history and culture together with a growing awareness of the distinctiveness of Korea’s past and traditions. Toae’s work reflects this in the many comparisons he makes between the habits and customs of the two countries, quoting literary and philosophical sources to note similarities and contrasts. Knowledge of the seasonal traditions he describes was largely forgotten over the generations as Korea rapidly modernized, but in recent years much effort has been made to recover this wisdom: Tongguk sesigi is now widely read and referenced as a popular source for details on traditional food, customs, and entertainment.While an ever-increasing number of books introducing Korean culture written by non-Koreans or Koreans researching their roots is now available, Record of the Seasonal Customs of Korea contains information "from the source" that also reveals the mindset and penchants of a premodern Korean intellectual. Readers will thus be confronted with many concepts, names, and ideas not readily understandable so extensive notes are provided in this translation. Those studying other Asian cultures with some Chinese influence will also find valuable insights here for cross-cultural comparison and research.

Poems and Stories for Overcoming Idleness is the first complete translation in any Western language of P’ahan chip, the earliest Korean work of sihwa (C. shihua; "remarks on poetry") and one of the oldest extant Korean sources. The collection was written and compiled by Yi Illo (1152–1220) during the mid-Koryǒ dynasty (918–1392). P’ahan chip features poetry composed in Literary Chinese (the scriptura franca of the premodern East Asian "Sinographic Sphere") by the author and his friends, which included such literary greats as Im Ch’un (dates unknown) and O Sejae (1133–?). P’ahan chip also contains the work of other writers of diverse backgrounds: Chinese master poets, famous Confucian literati, eminent Buddhist masters, erudite Daoist hermits, Koryŏ kings—as well as long-forgotten lower-level officials, unemployed intellectuals, and rural scholars. The verse compositions are embedded in short narratives by Yi that provide context for the poems. In accordance with the guidelines of the sihwa-genre, these narratives focus primarily on matters relating to poetry while touching on a wide array of subjects such as Korean history and customs; the court and government institutions; official procedures and festivals; Koryǒ foreign-policy and diplomacy; books and the circulation of knowledge; calligraphy and painting; Confucian, Daoist, and Buddhist thought; the role of women; and scenic spots and famous buildings. The book opens with an extensive introduction by translator Dennis Wuerthner on Yi Illo and P’ahan chip set against the backdrop of literary and historical developments in Korea and sino-centric East Asia and vital issues relating to Koryŏ politics, society, and culture. Wuerthner’s comprehensive, thought-provoking study is followed by a copiously annotated translation of this important Korean classic.

Between 1392 and 1592—a period bounded by Japanese pirate raids along the Korean coast and Japan’s invasion of Chosŏn Korea—more than 4,600 Japanese trade missions were recorded by the Chosŏn government. In response to these missions, the famous official Sin Sukchu compiled regulations, detailed information about Japanese contacts, and other material, which was printed in 1472 as the Haedong chegukki. Additional information was added in 1512, creating a still more detailed report for overseeing Japanese and Ryukyuan diplomacy and trade with the Chosŏn government. The 1512 text, which is translated here into English for the first time, shows in rich detail how Korea managed these foreign relations for some two centuries. The regulations illustrate the depth of the management of contact, trade, movement, and other aspects of presence in Chosŏn. Korea-Japan trade practices are depicted in numerous profiles of Japanese contacts from Tsushima to Kyoto, including the use of impostor identities designed in Japan for trade and diplomacy in the second half of the fifteenth century and sixteenth century. Copious notes and explications supplement the present translation of the Haedong chegukki and supply the reader with the background information necessary to identify the names and places mentioned and understand their relation to Korean and Japanese political history and the structure of relations that linked the two countries. Historians of Korea, Japan, and East Asian foreign relations will find the translation a most valuable resource.

Vestiges of the Three Kingdoms of Ancient Korea (Samguk yusa) is the first annotated English translation of one of the most important premodern Korean historical texts. One of only two surviving works on the Three Kingdoms period (57 BCE–668) and Greater Silla (668–936), the Samguk yusa is a rich collection of historical, supernatural, and mythical stories, including one of the earliest surviving narratives of Tan’gun, who in modern times came to be regarded as the mythical or legendary progenitor of the Korean people.Compiled primarily in classical Chinese during the Koryŏ period (918–1392), the Samguk yusa is known for its idiosyncratic structure and eclectic content. Although strongly Buddhist in orientation and generally assumed to have been compiled in large part by the celebrated monk Iryŏn (1206–1289), the work also encompasses Confucianism, geomancy, secular history, and folklore. It was not highly regarded during the Chosŏn period (1392–1910) but re-emerged in the twentieth century as a Korean foundational text. Today the Samguk yusa is celebrated as a national treasure of native Korean tradition and heritage and continues to play a crucial role in forming Korean identity north and south of the border. References to it are commonplace in contemporary Korea, with new translations and adaptations of its narratives frequently published.This annotated translation, the result of many years’ work by Frits Vos, a pioneer of Korean studies in Europe, and later colleagues, includes a critical introduction that illuminates the text's history, reception, and broader historical context and offers an analytical overview of the themes and literary strategy of the work.