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이종화,봉종헌,한상준,Lee, Jong Wha,Bong, Jong-Han,Han, Sang Joon 한국해양학회 1974 韓國海洋學會誌 Vol.9 No.1
Current observations were carried out in Jinhae Bay area during the period of January to February 1974. The data were synthetically analyzed and the characteristics of the water movement in Jinhae Bay were studied. The water movement in Jinhae Bay area is a reversing tidal current type and the Semi- diurnal tidal current is predominant. The ebb current begins at about high water time and the strongest current occurs at about 3 hour after high water. The flood current begins at 0.2-1.0 hour before low water and the strongest current occurs at about 3-4 hour after low water. The main ebb current flows to SE direction with the maximum welocity, about 100cm/sec and the lood flows to NW with the maximum velocity, about 70cm/sec. Generally, the ebb current in Jinhae Bay is more predominat than the flood current except at the west and the north coast area of Gadeog-do where the flood current is more predominant.
HG-AAS법에 의한 요중 비소의 최적 분석법에 관한 연구
이종화,이의선,홍성철,장봉기,Lee, Jong-Wha,Lee, Ui-Seon,Hong, Sung-Chul,Jang, Bong-Ki 한국환경보건학회 2009 한국환경보건학회지 Vol.35 No.5
This study was carried out to examine the optimal analytical method for determination of urinary toxic arsenic (inorganic arsenic and its metabolites) by HG-AAS (hydride generation-atomic absorption spectrometry). In the analysis of SRMs (standard reference materials), method E (addition of 0.4% L-cysteine to pre-reductant and use 0.04M HCl as carrier acid) showed the most accurate results compared with the reference values. In the analysis of 30 urinary samples, analytical results were significantly different depend on the component of pre-reductant and the concentration of carrier acid. When the concentration of carrier acid was higher, the analytical result was lower. The recovery rates of MMA (monomethylarsonic acid) and DMA (dimethylarsenic acid) were varied by the concentration of pre-treatment acid and carrier acid and hydride generation reagents. When the concentration of carrier acid was 1.62 M (5% HCl), the recovery rates of DMA was 1%. The recovery rates of MMA and DMA in method E (=V) were 102% and 100%, respectively. The results of this study suggest that the component and concentration of pre-reductant and carrier acid must be carefully adjusted in the analysis of urinary arsenic, and method E is recommendable as the most precise analytical method for determination of urinary toxic arsenic.
마산, 진해 연안해역 해저퇴적물중의 중금속류 함량에 관한 연구
이종화,한상준,윤웅구,Lee, Jong Wha,Han, Sang Joon,Youn, Oong Koo 한국해양학회 1974 韓國海洋學會誌 Vol.9 No.1
Concentration of heavy metals in the sediments from the sea off Jinhae and Masan have been studied. Concentration of the elements varied among the stations as the following: 0.32-0.76% Fe, 0.01-0.06% Mn, 29-120ppm Zn, 1-16ppm Co, 2-38 ppm Ni, 2.5-12.4ppm Pb and 0.2-0.7ppm Cd. General tendency of the concentraion of elements except Mn showed considerably high values at stations in the inner bay. This tendency seemed to be caused by waste water from industrial activities in the adjacent land. It can be thought that the pollution status of the studied area is still limited in the inner part of the day.
안달루스 시인 이븐 카파자의 시에 대한 연구 - ‘알까씨다 알바이야’를 중심으로-
이종화 ( Lee¸ Jong-wha ) 한국이슬람학회 2020 한국이슬람학회논총 Vol.30 No.2
Ibn Khafāja, who became the natural poet by singing the most poems about nature among the Andalusian poets, sang the beauty of Andalus until his life. He was heavily influenced by the Arab traditional poem ‘Al-Qasīḍah’ and tried to follow the traditions of previous poets. Along with this, he tried to build a poem with a structure and meaning different from that of Arab traditional poems, and unlike traditional poems with a spatial background called desert, his spatial background was Andalus with a beautiful natural environment. Ibn Khapāja sang the beauty of Andalus nature in his poems, the love of lovers, the friendship of friends, and the joy of drinking wine. However, as he grows older, he also writes poems contemplating his own life approaching death, the loneliness he feels after letting go of his friends and feelings of passing away. In particular, in 'Al-qasīḍah Al-bā`iyah', one of his representative works, he concentrates on the traditional theme of 'Raḥīl' and sings a description of the mountain. For Ibn Khafāja, this mountain is personified and is a mountain that protects oneself by talking to one another. He sings of hope and sings of a life of traveling alone to a new destination. This tendency is characteristic of the poems of Ibn Khapāja, which is quite different from the traditional Arab poetry.
칼릴라와 딤나의 서양으로의 전이과정 연구 : 각 언어권의 판본을 중심으로
이종화 ( Jong Wha Lee ) 부산외국어대학교 지중해연구소 2008 지중해지역연구 Vol.10 No.2
The Arab fable story『Kallilah wa Dimnah』 was translated from ancient Indian origin『Pancatantra』. Yet, it was only known to Europe through the Arabic text rather freely translated from Pahlevi by Ibn al-MuMuqaffa` in the 8th century. The preservation of this work by the Arabs and their transmission of it to Europe is greatly to the credit of Arab culture. This is especially so since the Persian text has been lost, as has the original Indian text. The Arabic translation had a great success and was popular in both East and West. In the East it was translated three times into modern Persian in the tenth, twelfth and fifteenth centuries. These translations became only belatedly known to Europe during the 17th century. The Turkish translation also met with some success in Europe and was translated into Spanish and French. The Arabic translation is attributed to Hebrew and Latin. What is worth recording is that the original Arabic text was rendered directly into Spanish as far back as 1261, and that this was the first direct translation into any European language, as the translations referred to earlier came from Latin, rendered in their turn from Hebrew. Lastly, It have worth to mention that this book has been translated into more than sixty languages, and that it has been, from the twelfth century up to the present day, an inexhaustible fount that has inspired the creation of innumerable tales.
『천일야화』의 서양으로의 전이과정 연구 : 각 언어권의 판본을 중심으로
이종화 ( Jong Wha Lee ) 부산외국어대학교 지중해연구소 2009 지중해지역연구 Vol.11 No.3
『Alf Laylah wa Laylah (The thousand and one nights)』 is the book of folk tales of Middle East. In this book many tales which include all subjects of human life are connected systematically in the narrative device of frame story and contain the thoughts and the emotion of Middle Eastern people. According to an Arab historian Ibn Nadim, 『Alf Lailah va Lailah』 and 『Hezar Afsane』 is near and 『Alf Lailah va Lailah』 is derived from the 『Hezar Afsane』. In the medieval Europe 『Sendebar』 was so circulated and it was considered translated book from 『Alf Lailah va Lailah』. This book generally known as the 『Libro de los enganos』, which is the spanish version of 『Sendebar』, is a rare example in a European language of the Oriental branch of the 『Seven Sages』. In the Middle ages of Europe, 『Seven Sages』 was read in various versions of many languages. These texts can be grouped into two: the oriental and the occidental group. The texts of the oriental group are comprised of the Syriac, Greek, Hebrew, Persian and Arabic texts and 『Historia Septem Sapientum』written in Latin. The texts of the occidental group are those written in French, English, Latin and other European languages. The texts of the oriental group seems to have originated from an Indian source and the relationship among these texts has not yet firmly established. This paper aims to shed more light on the transformative relationship of the texts by the comparative examination of 『Alf Lailah va Lailah』 and 『Hezar Afsane』 and 『Sendebar』 and 『Historia Septem Sapientum』.
이종화 ( Jong Wha Lee ) 한국이슬람학회 2015 한국이슬람학회논총 Vol.25 No.1
This paper studies on the history of process of 『The Thousand and One Nights』 translations in Europe. In the 17th century, Europe began to concern about orient as a romantic region. So, many of Europeans traveled orient, and they recorded customs, traditions and cultures of their visiting countries. They wrote books about orient and introduced to Europeans. In this time, the most important book, which has influenced on European was『The Arabian Nights』. Antoine Galland(1646-1715) was the first European translator of 『The Arabian Nights』. He published the first two volumes of 『Les Mille et une nuits』in 1704 and the twelfth and final volume in 1717. And then in England two writers translated 『The Arabian Nights』by English language. They were Edward William Lane(1801-1876) and Richard F. Burton(1821-1890). Lane translated Bulaq version of 『The Thousand and One Nights』and published『The Arabian Nights』in 1838-1841. Burton translated CalcuttaⅡ version and published『The Arabian Nights』in 1885 by the ten volumes and he added six volumes in 1886-1888. In France, Joseph Charles Mardrus translated Bulaq version and North Africa version of 『The Arabian Nights』and published sixteen volumes in 1899-1904. In Spanish Andalus was considered to bridge of transformation of arabian literature into Europe in medieval ages. So 『The Arabian Nights』 was circulated in medieval Europe by the name of 『Sendebar』. This book was generally known as the『Libro de los enganos』in spanish version, and the latin version by 『Libre de septem sapientibus』.