「줄리어스 시저」 번역 연구 - 1945년 이전의 번역을 중심으로

Abstract

This paper, examining and analyzing the context in which Shakespeare’s Julius Caesar was translated and introduced in modern literature of Korea, traces the characteristics and meaning of the translated text. Julius Caesar, among Shakespearean plays, was the first case that the specific content of the work was translated into Korean. Thereafter and up to 1945, the play was translated once more. The two translations have something in common that both contain the Korean translation of the second scene of Act 3 of the original English text. On the other hand, a difference is found between the two translations in terms of the intent and shape of translation. The difference is significant because it is further thought to have effect on the formation of the meaning of the translated texts. Chung No-Shik’s Purutas ui Ungbyeon (Eloquence of Brutus), the first Korean translation of Julius Caesar, contains an enlightening intention of ‘raising cultural level and encouraging free spirits of readers’. In the introductory remarks, Chung regards the original work of Shakespeare not as a play but as ‘the manuscript of historic speech’ and declares his intention of translation, which is to help readers’ studying and learning. This enlightening intention can be found in the form of the translation. Chung omits the original section consisting of Roman citizen’s lines and stage directions,or integrates it to the lines of Brutus by making them indirectly stated by him. Also Chung connects two separate lines of Brutus in a row, transforming them into the form of a piece of completed speech. In addition, by removing the following Anthony’s speech, Chung emphasizes the value of ‘breaking dictatorship’ and people’s freedom’contained in Brutus’ speech. Given the contemporary situation of Korea, that is the loss of sovereignty to the Japanese, and regarding the nature of the magazine Hakjikwang that argued for cultivating modern culture and ability for the youth, the form of Chung’s translation can be said to be the reflection of the aforementioned enlightenment thought towards the recovery of freedom out of the Japanese rule. Meanwhile, Lee Kwang-Soo’s Korean translation Julieos Sijeo (Julius Caesar) assumes an aspect of mirror text to reflect the conflict between the translator and his period of time. Lee abandons the attitude of the existing translation which considers readers’understanding. Instead, he translates the second scene of Act 3 of the original English text literally into Korean, without additional explanation for readers. Considering that this work was unfamiliar to the contemporary readers and also contained the politically complicated content, it was very unusual that this translation was published in the New Year issue of a daily newspaper targeting an unspecified number of readers. Nevertheless,the translation was made, which makes it possible to find the textual nature of this work as mirror text. Lee, at that time, claimed himself to be a patriot devoting to his country and people. Despite this, he was receiving much criticism from the people. Taking it into account that Lee as usual expressed his thoughts in the form of literary writing, Brutus’ relationship with the Roman citizens in Julieos Sijeo can be read as a mirror text reflecting the state of mind and circumstances of the author Lee. Thus the two Korean translations of Julius Caesar present a striking contrast: Chung’s was the reflection of the Enlightenment demanded by the spirit of the times, whereas Lee’s was the mirror text as reflecting the conflict between the translator’s ego and the times, respectively. Although quite different from today’s ‘ideal translation’ that tries to translate the original texts ‘as it is’ and leave the judgment of the work to readers, they are valuable texts in that they show one aspect of the process in which foreign literature was introduced to the Korean modern literature.