Tongt'ŭl muryŏp, Part 1, and: Saebyŏl chŏn (review)

160BOOK REVIEWS The catalogue lists a total of 1,599 titles: 1,514 in the canon plus 85 in the supplement. Indexes take up over two hundred pages (pp. 501-715). These comprise title indexes in five languages (Sanskrit, Pali, Chinese, Korean, and Tibetan ); two author-translator indexes in romanization and Chinese; an index of place names; an index of case logographs arranged according to the 214 Chinese radicals; and comparative catalog indexes that match numbers of the Korean canon with those in the Taishö Tripitaka, A Catalogue of the Chinese Translations of the Buddhist Tripitaka (Oxford, 1883), and ,4 Complete Catalogue ofthe Tibetan Buddhist Canons (Sendai, 1934). The compilation, therefore, is a mammoth one. It contains 499 pages of catalogue, 200 pages of indexes, 9 pages of introduction , 6 pages of preliminary matter, and 9 pages of bibliography. In a book of this size involving a number of languages, typographical errors are inevitable. The book was typeset in Seoul, and Lancaster informs me that he revised seven sets of proofs. There are still a number of errors of all kinds, from countless omissions of diacritical marks to erroneous transcriptions (for example, for "Hyöng ?d?-jöng," read "Hyöngnyön Chöng"; p. 480a). Also, it would have been more useful to list the existing translations into Western languages under each title. The catalogue is a useful reference work for students of East Asian Buddhism . As Lancaster notes in his brief introduction, it is hoped that the catalogue "will allow scholars to make use of the version of the Buddhist canon and restore it to its rightful place as a primary source for the study of the Chinese Buddhist tradition as well as that of Korea" (p. xvi). Peter H. Lee University of Hawaii at Manoa Tongt'ül muryöp, Part 1. Kim Ch'öl. Liaoning: Yönyöng inmin ch'ulp 'ansa, 1978. 225 pp. 70 mao. Saebyöl chön. Kim Ch'öl. Beijing: Minjok ch'ulp'ansa, 1980. 446 pp. 89 mao. "Tong'ül muryöp" [Dawn] is a narrative poem about the struggles of Töksam and Malsuni, who have settled in a remote mountain village called Hwajön Valley and are cultivating a patch of land ("a hope and life of the farmers"; p. 51) to support themselves. Malsuni's real father has died of hard labor and poverty, and her mother has had to enter the household of a local landowner, the pockmarked Paek Nami, as his concubine, making him Malsuni's stepfather. Soon Paek installs a young mistress and throws out Malsuni's mother. Being homeless and extremely distressed, she drowns herself. Malsuni is brought up by her neighbors and marries Töksam, a poor farmer. One day Paek comes to the remote village with his bullies and claims Töksam 's land as his own. Töksam decides to go to law, but the bribed magistrate BOOK REVIEWS161 fines him one hundred yang of cash and sentences him to one hundred strokes of the lash. After much wandering, Töksam and Malsuni finally reach Angae Valley , a community of poor, patriotic farmers. In night school the couple learn to sing a song about "the people, the red flag, and the Soviets" (p. 64), and of a communist society with no landowners and capitalists, free from exploitation and oppression. Misfortune arrives one early morning, as an itinerant vendor who used to frequent the remote village staggers into Töksam's cottage with a gunshot wound. Paek, now wearing a Japanese army uniform, arrives together with his bullies and searches for the wounded red agent, but he is deceived by Malsuni's ruse and leaves. The Japanese military forces build army compounds near Angae Valley and begin to conscript Korean workers, including Töksam, to construct an airfield. When an epidemic of cholera spreads out among the laborers, all those afflicted, dead or alive, are ordered burned in a pit. Töksam is presumed to have perished with the others. Soon the itinerant vendor, a full-fledged communist worker, urged Malsuni to join the revolutionary band. Before her departure, Malsuni entrusts a village elder with a half of a double copper ring...