키르기스 영웅서사시 마나스(Manas)에서 보이는 말(馬) 관련 어휘

이용성 ( Yong Song Li ) 중앙아시아학회 2012 中央아시아硏究 Vol.17 No.1

빌개 카간 비문의 남쪽 면 제11행에 있는 두 번째 문장에 관하여

이용성 ( Li Yong-song ) 서울대학교 인문학연구원 2017 人文論叢 Vol.74 No.4

돌궐어는 그 기록들이 오늘날까지 전해지는 가장 오래된 튀르크어 방언이다. 이 언어는 오늘날의 몽골국에서, 주로 오르콘(Orkhon) 강 유역에서 발견되어 편하게 오르콘 비문들로 불리는 비문들을 통하여 우리에게 알려져 있다. 이것들은 퀼 테긴(Kul Tegin) 비문, 빌개 카간(Bilga Kagan) 비문, 투뉴쿠크(Tunyukuk) 비문, 이시바라 타르칸(Isbara Tarkan = 옹기(Ongi)) 비문과 퀼리 초르(Kuli Cor = 이헤 휘쇼튀(Ikhe-Khushotu)) 비문이다. 퀼 테긴 비문과 빌개 카간 비문은 많은 부분이 서로 동일하다. 빌개 카간 비문은 퀼 테긴 비문보다 보존 상태가 훨씬 나쁘다. 이미 19세기 말에 빌개 카간 비문에는 심하게 훼손된 부분들이 많이 있었다. 이들 부분은 제대로 읽혀지지 않았다. 이들 중 하나가 남쪽 면 제11행에 있는 두 번째 문장이다. Radloff (1895)의 독법을 수정하면, 우리는 문제의 문장을 이제 다음과 같이 읽을 수 있다: k°okilik : u[c tort : tuman agi :] altun : kumus : kargaksiz : kalurti: “그들은 향수, [30,000~40,000필의 비단], 금은을 풍부하게 가져왔다.” Orkhon Turkic is the oldest Turkic dialect whose written records have come down to us. It is known to us through the inscriptions found in pres-ent-day Outer Mongolia, mainly in the basin of the Orkhon River, thus being conveniently called ‘the Orkhon inscriptions’. These are the Kul Tegin, Bilga Kagan, Tunyukuk, Isbara Tarkan (Ongi), and Kuli Cor (Ikhe-Khushotu) inscriptions. Many parts of the Kul Tegin and Bilga Kagan inscriptions are identical. The Bilga Kagan inscription is in a worse state of preservation than the Kul Tegin inscription. There were already many severely damaged parts in the Bilga Kagan inscription in the end of the nineteenth century. These parts have not been read properly. One of them is the second sentence of the 11th line on the south side. Modifying the reading of Radloff (1895), we can now read the sentence in question as follows: k°okilik : u[c tort : tuman agi :] altun : kumus : kargaksiz : kalurti “They brought scent, [30,000~40,000 rolls of silk brocade], and gold and silver in abundance.”

시네 우수(Sine-Usu) 비문의 남쪽 면 제3행에 있는 bIdgWcIr에 관하여

이용성 ( Li Yong-song ) 중앙아시아학회 2018 中央아시아硏究 Vol.23 No.1

The Sine-Usu Inscription is the most voluminous one with 50 lines among the Uighur inscriptions. Like Tes (750) and Tariat (752-753) inscriptions, Sine-Usu also was erected in 759 in honor of Moyun Cor (磨延啜 Moyanchuo), the second kaghan of the Uighur Kaghanate (r. 747-759). It is still on the spot in two pieces. Most parts of the sentences of the Sine-Usu Inscription are now well understood. However, bIdgWcIr in the 3rd line on the south side has been differently interpreted by the researchers. All of the readings hitherto are problematic. The author would like to regard the letter group RiCOGDiB bIdgWcIr as a spelling error for RiCOGiDB bdIgWcIr and suggests to read it as abdiguci ar ‘soldier who recruits/drafts soldier’ (< abdi- ‘to gather, to pick up’ + -guci ‘participle suffix’). There are at least three examples of spelling error related to the position of the letter i I in the inscriptions. The sentences in question can be read as bes yegirmika … ... taygan költa teriltim. abdiguci ar anta i< d >t[im. ar k]alti “On the 15th (of the month) …… we (lit. I) gathered at the Lake of Taygan. I sent the recruiting soldiers from there. [The soldiers] came”.

한국에서의 중앙아시아 언어 연구 -1996년 이후의 사례를 중심으로-

이용성 ( Yong Song Li ) 중앙아시아학회 2015 中央아시아硏究 Vol.20 No.2

The Korean Association for Central Asian Studies was founded as a formal society in 1996. Its forerunner was the Central Asian Study group which had met since 1992. The journal of the Korean Association for Central Asian Studies is Central Asian Studies [中央아시아硏究] which have been published since 1996 and became one of the registered journals of Korea. Central Asian Studies is a representative expert journal for Central Asian studies in Korea. Focusing on cases since 1996, this paper makes a general survey of Central Asian studies in Korea. The basic data for this paper was collected from the following sources: (1) the journal of Central Asian Studies [中央아시아硏究] of the Korean Association for Central Asian Studies, (2) the journal of Mongolian Studies [몽골학] of the Korean Association for Mongolian Studies, (3) the journal of Altai Hakpo [알타이학보] of the Altaic Society of Korea, (4) the master’s/doctoral theses, the other journals, and books searched in the search box of the National Assembly Library. All the papers or theses on the following languages are the subjects of study: (1) the Turkic languages spoken in Central Asia, (2) all the Mongolic languages, (3) the Sibe language from the Tungusic languages, (4) the other languages in Central Asia. The following points were verified as the result of this survey, although it remained on the statistical level: (1) In connection with the “Altaic languages”, the Mongolic languages are most actively studied in Korea. (2) In connection with the “Altaic languages”, the Turkic languages are poorly studied in Korea. (3) The comparison with the Korean language is playing a significant role. (4) The journal of Central Asian Studies seems to be at the level of a journal in Korea. (5) The journal of Mongolian Studies seems to get out of the level of a journal in Korea. However, the subjects are specialized for the Mongolic languages. Most foreign authors are Mongols. (6) The journal of Altai Hakpo also seems to get out of the level of a journal in Korea. The papers of the foreign researchers of various nationalities are published in this journal. However, the foreign languages used in this journal are mostly limited to English or Chinese. (7) There is a very limited number of researchers who specialized in the “Altaic languages”. It is the case for the Turkic languages in particular.

키르기스 영웅서사시 마나스(Manas)에서 보이는 말(馬) 관련 어휘

이용성 ( Yong Song Li ) 중앙아시아학회 2012 中央아시아硏究 Vol.17 No.2

The Turkic languages and dialects are spoken across a vast area from Eastern Europe and the Mediterranean to Siberia and Western China, from Pacific to the Baltic Sea, and from the Arctic Ocean to the Persian Gulf. The mother tongue of the Kyrgyz people is one of the Turkic languages. As nomads, the Kyrgyz did not have the tradition of written language until their incorporation into the Russian Empire in the mid-nineteenth century. The Epic of Manas is a traditional epic poem of the Kyrgyz people. It is one of the longest epics in the world. Manas is the name of the epic`s hero. Battles against Karakitay, Kalmyk, and Manchus (and Chinese) form a central theme in the Epic of Manas. It was composed and sung entirely in oral form throughout the centuries. There are more than 65 written versions of parts of the Epic of Manas recorded from various epic singers and oral poets called Manascis. The Altaic Society of Korea had recorded some parts of the Epic of Manas from the Manasci Talantaali Bakciyev in 13 files for 10 hours. This paper is the second part of the study which treats the following words in the first 7 files: (1) Words related to the parts of the body of a horse; (2) Words related to the horse harnesses; (3) Horse names as proper names; (4) Verbs related to a horse; (5) Other words related to a horse.

論文(논문) : 키르기스어의 12지 (2) -다른 튀르크어들과의 비교-

이용성 ( Yong Song Li ) 중앙아시아학회 2013 中央아시아硏究 Vol.18 No.2

"부유 크르그즈어" 신체 용어

이용성 ( Yong Song Li ) 한국알타이학회 2004 알타이학보 Vol.0 No.14

A small ethnic group of Turkic origin live with the Chinese, the Mongolian etc. in the villages of Wujiazi(五家子) and Qijiazi(七家子) in the Fuyu county(富裕縣), northeast of Qiqihaer(齊齊哈爾) in the Heilongjiang province(黑龍江省) in China. They use the Qyrγys (i.e. Kirghiz) ethnonym as self-designation. According to a local tradition, their ancestors were forced out of the Altay range around 1755-1757 (under Emperor Qianlong(乾隆帝)’s reign of the Qing(淸) dynasty), during a war against the Jungars. The “Fuyu Kirghiz”, their mother tongue, is the easternmost Turkic language except the Yakut. But the “Fuyu Kirghiz” is so assimilated to the Mongolian and later to the Chinese that very few aged adults still understand the “Fuyu Kirghiz” passively, using only occasionally an oversimplified form of it, while the younger generation is in most cases unable to speak or even understand it. The present paper is based on the word materials from the fieldworks during 23-24 September 2003 and during 15-16 January 2004. It deals with about 40 names of parts of human body in “Fuyu Kirghiz”. Our informants used the “Fuyu Kirghiz” in their childhood, but now they use the Mongolian and the Chinese always. The names of parts of human body also demonstrate the close relationship between the “Fuyu Kirghiz” and the Turkic languages in Southern Siberia, especially the Khakas.

튀르크 계 언어 대상의 한글 표기법 구상

이용성 ( Yong Song Li ) 전북대학교 인문학연구소 2012 건지인문학 Vol.8 No.-

The Turkic languages and dialects are spoken across a vast area from Eastern Europe and the Mediterranean to Siberia and Western China, from the Pacific to the Baltic Sea, and from the Arctic Ocean to the Persian Gulf. Today, there are more than 20 written Turkic languages. The Turkic languages have the oldest written records among “the Altaic languages.” They have been and are written with many different scripts. These are the Chinese Script, the old Turkic runiform Script, the Manichaean Script, the Soghdian Script, the Uyghur Script, the Brahmi Script, the Tibetan Script, the Syriac Script, the Arabic Script, the Hebrew Script, the Latin Script, the Greek Script, the Armenian Script, and the Cyrillic Script. The old Turkic runiform Script is the first script used by the Turks themselves for writing their language. The Latin Script, the Cyrillic Script and the Arabic Script are widely used today for writing the Turkic languages. So far there was no attempt to write the Turkic languages in Han-geul (= Korean Alphabet). As mentioned above, we should use Han-geul as well as Hunminjeongeum (the first and original form of Han-geul in 15th century) for writing the Turkic languages. However, there are still vowels and consonants which cannot be written either in Han-geul or in Hunminjeongeum. In this case, new letters should be introduced or the phonetic value of some letters should be changed. The letters of Han-geul/ Hunminjeongeum also should be arranged orderly like the Latin Script.

키르기스어의 12지 -다른 튀르크어들과의 비교-

이용성 ( Yong Song Li ) 중앙아시아학회 2013 中央아시아硏究 Vol.18 No.1

Mongolian shamanism well reflects traditional nomadic lifestyle and wisdom of living which passes down from generation to generation. In particular, shamans in Mongolian shamanism play an important role namely to communicate between men and god and thus shamans can deliver human`s message to the god as well as interpret god`s will for ordinary people. Thus shamans were and still are the only hope and exit for nomadic people in everyday daily life. In these social and cultural environments, Mongolian shamans were highly respected and trusted and ant the same time shamans had to have the most important qualification to keep ethical obligation in any case. Since shamans were usually selected by god they obviously had special talent and outstanding ethical qualification. Nevertheless, shamans should neither overuse nor misuse those unique abilities for their own profits and purposes. In other words, shamans have responsiblilities such as to provide sincere help for the poor, the unprivileged, and anyone who is in need of shamans` assistance. This is because shamans are specially and probably spiritually chosen by god and deities to communicate between god and ordinary people. Namely, shamans act as mediators as well as reliable advisors to solve various obstacles in mundane life. Also in Mongolian shamanism, there is a strong message that shamans have to observe and be aware of cosmological order and natural law. In addition, shamans usually are far from any Kind of jealousy and hatred. Hence, Mongolian shamanism retains various elements of altruism and self-sacrifice for others. For these substances, it is apparent that ethical thoughts are easily found in nomadic Mongolian culture, such as mythology, the Secret History of the Mongols, chanar rituals for Buriat shamans, and contemporary Mongolian literature. In particular, Mongolian shamans often travel to hell or the world of death in order to cure a sick person`s disease. In addition, shamans only can communicate with supernatural worlds and meet god and deities on behalf of humans. For this reason, Mongolian shamans are trusted to be reliable, faithful and sincere. In this sense, shamans have to possess ethical awareness and thus ethical awareness is clearly the most significant substance in Mongolian shamanism.

서울대학교 도서관에 소장되어 있는 화이역어(華夷譯語) 사본에 있는 위구르어 어휘 자료(VII) ― 의복문(衣服門)

이용성 ( Li Yong-song ) 서울대학교 인문학연구원 2018 人文論叢 Vol.75 No.4

화이역어(華夷譯語)는 명(明) 왕조(1368~1644) 초기부터 편찬되어 온 한어(漢語)와 주변 언어들 사이의 다양한 어휘집에 대한 총칭이다. 크게 갑종본, 을종본, 병종본, 정종본의 4종류가 있다. 병종본(丙種本)의 어휘 집들에서는 각각의 외국어 낱말들이 한자(漢字)로만 옮겨져 있고 해당 언어의 글자들은 사용되지 않았다. 서울대학교 도서관에 소장되어 있는 사본은 병종본에 속한다. 이것의 제7권이 위구르어에 관한 것이고 19개의 문(門, 즉 범주)이 있다. 제10문은 의복문으로서 22개의 항목이 있다. 이 논문에서는 제10문인 의복문을 다룬다. The Hua-yi-yi-yu (華夷譯語) is a general name for the various wordbooks between the Chinese language and its neighboring languages compiled from the beginning of the Ming (明) dynasty (1368~1644). It broadly has four different classes. In the wordbooks of the third class, the words of each foreign language were transliterated only into Chinese characters and the script of the language in question was not used. To this third class belongs the manuscript in the collection of the library of Seoul National University. Its seventh volume is for the Uighur language. It contains 19 categories. Its tenth category is 衣服門 yi-fu-men ‘the category of clothing’ with 22 entries. In this paper, the tenth category, 衣服門 yi-fu-men, will be examined.