For centuries, Gregorian chant has served as a monophonic song written for the religious services of the Roman Catholic Church, but Korean Catholics first encountered this chant in the early nineteenth century. Korean Catholics ultimately became more attracted to the Korean translations of these chants, as opposed to the original Latin versions. This article introduces some issues related to the language translation of Gregorian chant, especially for chants performed in Holy Week. The issues include discrepancies in the number of syllables, shifts in melismatic emphasis, difficult diction in vocalization, briefer singing parts because of space limitations, challenging melodic lines, and translation losses from neumes to modern notes.

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large degree by ongoing envy and rivalry among orders, and a desire to limit the growth and success of the newcomer, the Society of Jesus? Was not limitation or revocation of a Jesuit privilege regarding heretics but one part of much larger resistance to Jesuit power and influence?The volume has an overly general subtitle for a very focused study. And the index is odd in that it alphabetizes all names by first names (e.g., Luke Clossey listed under L). It is nevertheless a work to be praised, for using extensive archival sources to shed light on a narrow topic, but one that also does touch on larger topics such as how historians have sometimes mischaracterized the early Jesuits as simply obedient to the popes, doing their bidding, as it were, and that's that. Dalton shows Jesuits serving the papacy, to be sure, but often at arm's length, and with a strong preference for considerable freedom and autonomy. The Society of Jesus, Dalton concludes, ought not to be simply referred to as "a papal militia" (171).

In English-language academic publications outside of a small handful of translations, the encounter between Jigwi (지귀 [志鬼]) and the Silla monarch Seondeok (선덕여왕 [善德女王], r. 632–647) has received scant attention, perhaps because of scholarly views that dismiss folklore as an insufficient foundation for a thoroughly objective evaluation of the past. On the other hand, an assessment of folklore as a repository of cultural and societal knowledge can help to justify the use of the Stith Thompson classification system as a way of extrapolating insights on the life of Queen Seondeok and the man who passionately desired to have a personal audience with the monarch. Through discerning reflections on the tale of the Seondeok–Jigwi encounter, one can appreciate the contours of a nuanced and pluralistic world of Silla belief systems, a complicated society partly guided by the powerful attraction of Seondeok’s personality, and a social hierarchy that one cannot carelessly reduce into simplistic dichotomies between privileged nobles and humbler commoners.

Marina Pak (c. 1572–1636) entered Christian history as Korea’s first significantly cloistered individual, but researchers know almost nothing about her twenty-two years in the Philippines because of the scarce primary source testimonies. On the other hand, through interdisciplinary reflections on Marina’s pluralistic religious background, the influence of the Japanese state, the significance of the Pasig River, and her relationship in the Philippines with Miyako no Bikuni foundress Naitō Julia (c. 1566–1627), one can reconstruct the steps that Marina might have undertaken to navigate a Christian vocation in a foreign land. This article explores the ways in which Marina might have tried to reconcile three different cultural factors (the Korean identity of her birth, Japanese influences arising from her involuntary sojourn in Japan, and the Filipino culture of her final destination), and despite the tentative nature of the study’s conclusions, these findings may offer paths for future scholars to follow.