장서각위키 - 사용자 기여 [ko]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-20T02:45:36Z

Althea: /* VI-10. translated by Althea Volpe */

This Wikisite is constructed by Kim Hayoung 김하영 with the help of An Sungjun 안승준, Chung Suhwan 정수환, and Yun Jinyoung 윤진영. 

[[File:Backward.png|right|50px|link=(2018SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Home.png|right|50px|link=(SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Back2017.png|right|50px|link=2017_Summer_Hanmun_Workshop_(Intermediate)]]

=='''Description'''==

The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature.
Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.

=='''Class'''==

A daily class is divided into three sessions. In Session 1 we read Pak Semu’s 朴世茂 (1487–1554) treatise to initiate students into Confucian literacy, Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth). Session 2 comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. This part of instruction will make use of the two representative primers of Chosŏn: the Ch’ugu 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished Ch’ŏnjamun 千字文 (Thousand-character Text); and the Hagŏjip 學語集 (Collection of Sentences for Learning), a collection of short prose-sentences to initiate beginners in hanmun texts. Learning with Ch’ugu and Hagŏjip allows us to experience both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate various excerpts from actual literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:

:* '''Week 1''' : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
:* '''Week 2''' : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
:* '''Week 3''' : intertextuality, allusions, and pattern, literary precedents and elicitors

Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.

===Instructor===

*[[오영균 (吳英均, Young Kyun Oh)|오영균 (吳英均, Young Kyun Oh)]]

===Participants===
* 참가자 명단 Participants List　''cf''. [[(SHWJA) 여름 한문 워크샵 참가자 Summer Hanmun Workshop Participants|역대 참가자 Previous Participants]]

[[Category:Summer Hanmun Workshop]]
[[Category:Participants]]

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

* Session 2 - 10:40–12:00 AM, 1:00–2:00 PM

* Session 3 - 2:10–4:00 PM

<div class="mw-collapsible mw-collapsed" >
{{인용문2|
'''the 3-Week Schedule''' ''- View Details'' }}
<div class="mw-collapsible-content">
{|class="wikitable" style="background-color:#ffffff;"
!style="width:30px;"|Date || style="width:300px;"|Contents || style="width:200px;"|
|-
|7/2 || S1: Opening Ceremony, Placement Test

S2: Introduction: Classical Chinese, literary Chinese, Sino-Korean, and Hanmun
||
|-
|7/3 || S1: ''Tongmong sŏnsŭp'' 1–4

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

S3: Short passages 8, 23, 43
||
|-
|7/4 || S1: ''Tongmong sŏnsŭp'' 5–8

S2: ''Hagŏjip'' 6–10

|| Field Trip

|-
|7/5 || S1: ''Tongmong sŏnsŭp'' 9–13

S2: ''Ch’ugu'' 5, 7, 9; ''Hagŏjip'' 11–15

S3: Short passages 10, 13, 16
||
|-
|7/6 || S1: ''Tongmong sŏnsŭp'' 14–17

S2: ''Ch’ugu'' 13, 15, 16; ''Hagŏjip'' 16–20

S3: Short passages 9, 15, 24
||
|-
|7/9 || S1: ''Tongmong sŏnsŭp'' 18–22

S2: ''Ch’ugu'' 18, 19; ''Hagŏjip'' 21–25

S3: Short passages 4, 11, 12
||
|-
|7/10 || S1: ''Tongmong sŏnsŭp'' 23–25

S2: ''Ch’ugu'' 22, 24, 30; ''Hagŏjip'' 26–30

S3: Short passages 1, 11, 33, 37
||
|-
|7/11 || S1: ''Tongmong sŏnsŭp'' 26–30

S2: ''Hagŏjip'' 31–35

|| Special Lecture

|-
|7/12 || S1: ''Tongmong sŏnsŭp'' 31–34

S2: ''Ch’ugu'' 32, 37, 39; ''Hagŏjip'' 36–40

S3: Short passages 5, 17, 20, 38
||
|-
|7/13 || S1: ''Tongmong sŏnsŭp'' 35–38

S2: ''Hagŏjip'' 41–45

|| Field Trip

|-
|7/16 || S1: ''Tongmong sŏnsŭp'' 39–42

S2: ''Ch’ugu'' 41, 46, 50; ''Hagŏjip'' 46–50

S3: Short passages 21, 27, 36
||
|-
|7/17 || S1: ''Tongmong sŏnsŭp'' 43–47

S2: ''Hagŏjip'' 51–55

|| Special Lecture

|-
|7/18 || S1: ''Tongmong sŏnsŭp'' 48–52

S2: ''Ch’ugu'' 56, 57, 58; ''Hagŏjip'' 56–60

S3: Short passages 2, 6, 43
||
|-
|7/19 || S1: ''Tongmong sŏnsŭp'' 53–56

S2: ''Ch’ugu'' 59, 60; ''Hagŏjip'' Review 1

S3: Short passages 29, 34, 42
||
|-
|7/20 || S1: ''Tongmong sŏnsŭp'' Review

S2: ''Ch’ugu'' Review; ''Hagŏjip'' Review 2

S3: Short passages 28, 44
||
|-
|}
</div>
</div>

=='''Translation'''==

We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

:(1) Faithfulness to the original text
:(2) Linguistic clarity of the translating language
:(3) Detailed annotation to integrate contextual and intertextual information
:(4) Observance of academic convention for translation

=='''List of Hanmun Text'''==

*'''Session 1''' : Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth)

*'''Session 2''' : Ch’ugu 推句 (Versed Lines)

:::　　 Hagŏjip 學語集 (Collection of Sentences for Learning)

*'''Session 3''' : [[2018 Summer Hanmun Workshop (Intermediate)#Session 3: 選讀 Short Passages for Practice|Excerpts for practice]]

===Session 1: 童蒙先習 Preparatory Learning for the Youth===
----
The ''Tongmong sŏnsŭp'' is a well-known hanmun primer for novices after their initiation in hantcha with the ''Chŏnjamun'' 千字文. Its text spells out the fundamental ethico-historial framework of Confucianism, quoting and alluding most frequently used 2018 童蒙先習 in the traditional discourse of moral maxims. Its language is prosodic and suitable for vocal reading and reciting. The introduction delineates the ethics based on the Five Cardinal Relations (''oryun'' 五倫), followed by an overview of Chinese and Korean histories as realizing ethical principles endowed in human civilization. Its authorship had been generally attributed to Pak Semu 朴世茂 (1487–1554), though some recorded Kim An’guk 金安國 (1478–1543) as its author. Yun Insŏ’s 尹仁恕 postface, included in the 1543 edition (printed at the P’yŏngan Magistrate Office), states that Min Chein 閔齊仁, then P’yŏngan Magistrate, co-authored this work. A recent discovery of a block-printed edition bearing Min Chein as the author strongly suggests that Min authored it before Pak did because it predates the manuscript edition that recorded Pak Semu as the author, which had been known as the earliest edition. Authorship aside, however, it appears reasonable to assume that the sentences in the Tongmong sŏnsŭp were commonly shared for pedagogical purposes among the literati since early Chosŏn. As it has also been used at the court to instruct royal princes since King Hyŏnjong’s reign (1659–1674), there are a number of prints and manuscripts extant. The 1759 edition especially contains King Yŏngjo’s 英祖 preface and Song Siyŏl’s 宋時烈 (1607–1689) postface, indicating that it was received widely.

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|童蒙先習
|-
|7/03||[[2018 童蒙先習 01 - 04|童蒙先習 01 - 04]]
|-
|7/04||[[2018 童蒙先習 05 - 08|童蒙先習 05 - 08]]
|-
|7/05||[[2018 童蒙先習 09 - 13|童蒙先習 09 - 13]]
|-
|7/06||[[2018 童蒙先習 14 - 17|童蒙先習 14 - 17]]
|-
|7/09||[[2018 童蒙先習 18 - 22|童蒙先習 18 - 22]]
|-
|7/10||[[2018 童蒙先習 23 - 25|童蒙先習 23 - 25]]
|-
|7/11||[[2018 童蒙先習 26 - 30|童蒙先習 26 - 30]]
|-
|7/12||[[2018 童蒙先習 31 - 34|童蒙先習 31 - 34]]
|-
|7/13||[[2018 童蒙先習 35 - 38|童蒙先習 35 - 38]]
|-
|7/16||[[2018 童蒙先習 39 - 42|童蒙先習 39 - 42]]
|-
|7/17||[[2018 童蒙先習 43 - 47|童蒙先習 43 - 47]]
|-
|7/18||[[2018 童蒙先習 48 - 52|童蒙先習 48 - 52]]
|-
|7/19||[[2018 童蒙先習 53 - 56|童蒙先習 53 - 56]]
|-
|*||[[2018 童蒙先習御製童蒙先習序|御製童蒙先習序]]
|-
|**||[[2018 童蒙先習跋文|跋文]]
|}
*[http://jsg.aks.ac.kr/data/viewer/bookImage.do?callNum=K1-200&vol= 장서각 소장 어제동몽선습언해(御製童蒙先習諺解)]

===Session 2-1: 推句 Versed Lines===
----
The Ch’ugu is a collection of pentasyllabic quatrains (''o’ŏn chŏlgu'' 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the ''Ch’ŏnjamun'' 千字文, along with the ''Saja sohak'' 四字小學 [Four-character Minor Learning], ''Tongmong sŏnsŭp'', and ''Kyŏngmong yogyŏl'' 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced ''t’oego'') 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”<ref>Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using ''t’oe'' 推 “push” instead of ''ko'' 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ''ko'' instead of ''t’oe'', upon which they became good friends in literature. This story is introduced in the ''Tangshi jishi'' 唐詩紀事.</ref> Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as ''t'oegu'', not ''ch’ugu''. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 ''Kosa ch’waryo'' 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that ''Ch’ugu'' was more popular as a primer in mid-Chosŏn period.

<references/>

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|推句
|-
|7/03||[[2018 推句 01 - 04|推句 01, 04]]
|-
|7/05||[[2018 推句 05 - 10|推句 05, 07, 09]]
|-
|7/06||[[2018 推句 11 - 16|推句 13, 15, 16]]
|-
|7/09||[[2018 推句 17 - 20|推句 18, 19]]
|-
|7/10||[[2018 推句 21 - 30|推句 22, 24, 30]]
|-
|7/12||[[2018 推句 31 - 40|推句 32, 37, 39]]
|-
|7/16||[[2018 推句 41 - 50|推句 41, 46, 50]]
|-
|7/18||[[2018 推句 56 - 58|推句 56, 57, 58]]
|-
|7/19||[[2018 推句 59 - 60|推句 59, 60]]
|-
|7/20||推句 Review
|-
|}

===Session 2-2: 學語集 Collection of Sentences for Learning===
----
The ''Hagŏjip'' is a manuscript whose authorship is unknown. It contains short sentences explaining various subjects ranging from heaven and earth to flowers and animals, for the purpose of teaching the basic sentence structure and grammatical patterns of literary Chinese to novices. It is often confused with ''Hagŏ'' 學語 compiled by Pak Chaech’ŏl 朴載哲 with a similar purpose. ''Hagŏ'' was blockprinted in 1868 by Pak Chaechŏl’s son Pak Kyujin 朴圭鎮. The two are quite different texts. The latter is more oriented in Confucian learning of moral principles and quotations from classics, whereas the former is apparently mindful of linguistic pedagogy and introduces syntactic patterns with gradually increasing complexity. There are a few manuscript editions preserved in various archives in Korea, including Jangseogak. It appears that there are some textual variations depending on editions especially with the selection of sentences, though individual sentences remain mostly the same.

Format

In the following, each sentence is given in three ways. First without punctuation, then with punctuation, and the last with t’o 토. Punctuation of literary Chinese provides where the sentence breaks into a series of clasuses and phrases, and thus clues to the meaning of the entire sentence. T’o is specific to Korean culture, in which people spoke a fundamentally different language from Chinese. Carrying a similar function to that of Japanese ''kaeriten'' 返点 (returning point), t’o adds grammatical words of Korean to points where the Chinese sentences breaks so that the grammatical relation between parts.

　　　　E.g.　　學而時習之'''면'''　　　　不亦悅乎'''아''' 
　　　　　　　　　　　　　if　　　　　　　　　Q-ending

The traditional pedagogy of literary Chinese placed a great importance to t’o. It served as a device to train students in parsing sentences, as well as to help them read aloud and recite sentences.

After the sentence, key grammatical words and patterns will be introduced.

　　　　C: Clause　　P: Phrase　　V: Verb　　A: Adjective　　N: Noun　　Adv: Adverb

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"|date || style="width:80%;"|學語集
|-
|7/3 ||[[2018 學語集 01 - 05|學語集 01 - 05]]
|-
|7/4 ||[[2018 學語集 06 - 10|學語集 06 - 10]]
|-
|7/5 ||[[2018 學語集 11 - 15|學語集 11 - 15]]
|-
|7/6 ||[[2018 學語集 16 - 20|學語集 16 - 20]]
|-
|7/9 ||[[2018 學語集 21 - 25|學語集 21 - 25]]
|-
|7/10 ||[[2018 學語集 26 - 30|學語集 26 - 30]]
|-
|7/11 ||[[2018 學語集 31 - 35|學語集 31 - 35]]
|-
|7/12 ||[[2018 學語集 36 - 40|學語集 36 - 40]]
|-
|7/13 ||[[2018 學語集 41 - 45|學語集 41 - 45]]
|-
|7/16 ||[[2018 學語集 46 - 50|學語集 46 - 50]]
|-
|7/17 ||[[2018 學語集 51 - 55|學語集 51 - 55]]
|-
|7/18 ||[[2018 學語集 56 - 62|學語集 56 - 62]]
|}

===Session 3: 選讀 Short Passages for Practice===
----
<div class="mw-collapsible" >
Excerpts for practice:
<div class="mw-collapsible-content">
8.　[[(Translation) 鄭人買履|“Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.]]

23. [[(Translation) 不禽不獸|“Bu qin bu shou” 不禽不獸 [Neither a bird nor a beast], Guang xiaofu 廣笑府 by Feng Menglong 馮夢龍; Xiaolin guangji 笑林廣記 by Youxi zhuren 游戲主人.]]

43. [[(Translation) 惠通出家|“Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.]]

10. [[(Translation) 刻舟求劍|“Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.]]

13. [[(Translation) 宗室豐山守|“Chongsil P’ungsan su” 宗室豐山守 [Magistrate of P’ungsan, a royal kinsman], Sŏng Hyŏn 成俔, Yongjae ch’onghwa 慵齋叢話.]]

16. [[(Translation) 朝三暮四|“Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.]]

9.　[[(Translation) 守株待兔|“Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi. ]]

15. [[(Translation) 蝴蝶夢|“Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.]]

24. [[(Translation) 諧謔|“Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.]]

28. [[(Translation) 伎利檀|“Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.]]

39. [[(Translation) 洪夔燮|“Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.]]

33. [[(Translation) 石珍斷指|“Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.]]

37. [[(Translation) 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]]

34. [[(Translation) 婁伯捕虎 |“Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.]]

1.　[[(Translation) 朴赫居世|“Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.]]

42. [[(Translation) 處容郎|“Ch’ŏyong-nang” 處容郎, Samguk yusa.]]

5.　[[(Translation) 龜兔之說|“Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.]]

17. [[(Translation) 渾沌|“Hundun” 渾沌, Zhuangzi.]]

11. [[(Translation) 畫蛇添足|“Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.]]

38. [[(Translation) 金氏撲虎|“Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.]]

21. [[(Translation) 以五十步笑一百步|“Yi wushi bu xiao yibai bu” 以五十步笑一百步 [One who retreated fifty paces mocks another who retreated one hundred paces], Mencius.]]

27. [[(Translation) 妻不欲尊|“Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.]]

36. [[(Translation) 丕寧突陳|“Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.]]

2.　[[(Translation) 東明聖王|“Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.]]

6.　[[(Translation) 階伯|“Kyebaek” 階伯, Samguk sagi.]]

44. [[(Translation) 延烏郞細烏女|“Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.]]

22. [[(Translation) 虛實|"Xushi" 虛實 [Emptiness and fullness], ''Sunzi bingfa'' 孫子兵法]]

(Poetry) [[(Translation) Poems|Sample Classical Chinese Poems]]


</div>
</div>

== '''Text translated by Individual Project''' ==

[[File:공자학금도.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%AD%B8%E7%90%B4%E5%B8%AB%E8%A5%84|thumb|150px|left|學琴師襄 학금사양]]

==== VI-0. [[(Translation) 學琴師襄 | (sample) 學琴師襄 translated by YO]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-1. [[(Translation) 1| translated by Student 1]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-2. [[(Translation) 2| translated by Student 2]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-3. [[(Translation) 3| translated by Student 3]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| translated by Student 4]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-6. [[(Translation) 6| translated by Francisca Cho]] ====
 卷第三 > 塔像第四 > 洛山二大聖觀音正趣調信 > 승려 조신이 꿈을 꾼 후
세상의 덧없음을 알고 정토사를 지어 정진하다

昔新羅爲亰師時, 有世逵寺今㒷教寺也.之莊舎在溟州㮈李郡按地理志, 溟州無㮈李郡唯有㮈城郡, 夲㮈生郡今寧越. 又牛首州領縣有㮈霊郡, 夲㮈已郡今剛州. 牛首州今春以.校勘 161 今言㮈李郡未知孰是.. 夲寺遺校勘 162僧調信爲知莊. 信到莊上恱□守金昕公之女惑之深. 屢就洛山大悲前潛祈得幸. 方數年間其女已有配矣. 又徃堂前㤪大悲之不遂已哀泣至日暮. 情思倦憊, 俄成假寢忽夢金氏娘容豫入門粲然啓齒而謂曰, “児早識上人於半面心乎愛矣未甞暫忘, 迫於父母之命強従人矣. 今願爲同穴之友故來爾.” 信乃顛喜, 同敀校勘 163郷里計活四十餘霜校勘 164有児息五. 家徒四壁. 藜藿不給. 遂乃落魄扶携糊其口於四方. 如是十年周流草野, 懸鶉百結亦不掩体. 適過溟州蟹縣校勘 165嶺大児十五歳者忽餧死. 痛哭收瘞於道. 從卛校勘 166餘四口到羽曲縣今羽縣也.. 結校勘 167茅於路傍而舎. 夫婦老且病飢不能㒷. 十歳女児巡乞, 乃爲里獒所噬號痛卧於前, 父母爲之歔欷泣下数行. 婦乃□澁拭涕倉卒而語曰, “予之始遇君也色羙年芳衣袴稠鮮. 一味之甘淂與子分之, 数尺之煖得與子共之出䖏五十年, 情鍾莫逆恩愛綢繆可謂厚縁. 自比年來衰病歳益深, 飢寒日益迫, 傍舎壺漿人不容乞, 千門之耻重似丘山. 児寒児飢未遑計補, 何暇有愛恱夫婦之心㦲. 紅顔巧笑草上之露, 約束芝蘭柳絮飄風. 君有我而爲累, 我爲君而足憂. 細思昔日之歡, 適爲憂患所階. 君乎予乎奚至此極. 與其衆鳥之同餧焉知隻鸞之有鏡. 寒弃炎附情所不堪然, 而行止非人離合有數, 請從此辝.” 信聞之大喜各分二兒将行, 女曰, “我向桑梓. 君其南矣.” 方分手進途而形開. 殘燈翳吐, 夜色将闌. 及旦鬢髮盡白. 惘惘然殊無人世意. 已猒勞生如飫百年辛苦. 貪染之心洒然氷釋. 於是慚對聖容懴滌無已. 歸撥蟹峴校勘 168所埋兒乃石弥勒也. 灌洗奉安于隣寺. 還京師免荘任傾私財創淨圡寺, 懃修白業. 後莫知所終. 議曰. 讀此傳掩卷而追繹之, 何必信師之夢爲然. 今皆知其人世之爲樂欣欣然役役然, 特未覺尓. 乃作詞誡之曰. 快校勘 169適湏臾意已閑, 暗從愁裏老蒼校勘 170顔. 不湏更待黄梁校勘 171熟, 方悟勞生一夢間. 治校勘 172身臧否先誠意, 鱞夢蛾眉賊夢藏. 何似秋來清夜夢. 時時合眼到清涼.

 
 
 
 
 
 
 
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==== VI-7. [[(Translation) 7| translated by Student 7]] ====
 
 
 
 
 
 
 
 
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==== VI-8. [[(Translation) 8| translated by Student 8]] ====
 
 
 
 
 
 
 
 
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==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
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==== VI-10. [[(Translation) 10| translated by Althea Volpe]] ====
 善德王知幾三事, '''Queen Sŏndŏk foresees three events''', from ''Samguk yusa''.

德曼(一作万)諡善德女大王。姓金氏。父真平王。以貞觀六年壬辰即位。御國十六年。凡知幾有三事。初唐太宗送畫牧丹三色。紅紫白以其實三升。王見畫花曰。此花定無香。仍命種於庭。待其開落。果如其言。二於靈廟。寺玉門池。冬月眾蛙集鳴三四日。國人怪之問於王。王急命角干閼川弼吞等。鍊精兵二千人。速去西郊問女根谷必有賊兵。掩取殺之。二角干既受命。各率千人問西郊。富山下果有女根谷。百濟兵五百人。來藏於彼。並取殺之。百濟將軍亐召者藏於南山嶺石上。又圍而射之殪。又有後兵一千二百人來。亦擊而殺之。一無孑遺。三王無恙時。謂群臣曰。朕死於某年某月日。葬我於忉利天中。群臣罔知其處。奏云何所。王曰。狼山南也。至其月日王果崩。群臣葬於狼山之陽。後十餘年文虎大王創四天王寺於王墳之下。佛經云。四天王天之上有忉利天。乃知大王之靈聖也。當時群臣啟於王曰。何知花蛙二事之然乎。王曰。畫花而無蝶。知其無香。斯乃唐帝欺寡人之無耦也。蛙有怒形兵士之像。玉門者女根也。女為陰也。其色白。白西方也。故知兵在西方。男根入於女根則必死矣。以是知其易捉。於是群臣皆服其聖智。送花三色者。蓋知新羅有三女王而然耶。謂善德真德真聖是也。唐帝以有懸解之明。善德之創靈廟寺。具載良志師傳詳之別記云。是王代。鍊石築瞻星臺。
 
 
 
 
 
 
 
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{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

[[Category:2018 Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-20T02:40:04Z

Althea: /* VI-10. translated by Student 10 */

This Wikisite is constructed by Kim Hayoung 김하영 with the help of An Sungjun 안승준, Chung Suhwan 정수환, and Yun Jinyoung 윤진영. 

[[File:Backward.png|right|50px|link=(2018SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Home.png|right|50px|link=(SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Back2017.png|right|50px|link=2017_Summer_Hanmun_Workshop_(Intermediate)]]

=='''Description'''==

The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature.
Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.

=='''Class'''==

A daily class is divided into three sessions. In Session 1 we read Pak Semu’s 朴世茂 (1487–1554) treatise to initiate students into Confucian literacy, Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth). Session 2 comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. This part of instruction will make use of the two representative primers of Chosŏn: the Ch’ugu 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished Ch’ŏnjamun 千字文 (Thousand-character Text); and the Hagŏjip 學語集 (Collection of Sentences for Learning), a collection of short prose-sentences to initiate beginners in hanmun texts. Learning with Ch’ugu and Hagŏjip allows us to experience both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate various excerpts from actual literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:

:* '''Week 1''' : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
:* '''Week 2''' : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
:* '''Week 3''' : intertextuality, allusions, and pattern, literary precedents and elicitors

Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.

===Instructor===

*[[오영균 (吳英均, Young Kyun Oh)|오영균 (吳英均, Young Kyun Oh)]]

===Participants===
* 참가자 명단 Participants List　''cf''. [[(SHWJA) 여름 한문 워크샵 참가자 Summer Hanmun Workshop Participants|역대 참가자 Previous Participants]]

[[Category:Summer Hanmun Workshop]]
[[Category:Participants]]

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

* Session 2 - 10:40–12:00 AM, 1:00–2:00 PM

* Session 3 - 2:10–4:00 PM

<div class="mw-collapsible mw-collapsed" >
{{인용문2|
'''the 3-Week Schedule''' ''- View Details'' }}
<div class="mw-collapsible-content">
{|class="wikitable" style="background-color:#ffffff;"
!style="width:30px;"|Date || style="width:300px;"|Contents || style="width:200px;"|
|-
|7/2 || S1: Opening Ceremony, Placement Test

S2: Introduction: Classical Chinese, literary Chinese, Sino-Korean, and Hanmun
||
|-
|7/3 || S1: ''Tongmong sŏnsŭp'' 1–4

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

S3: Short passages 8, 23, 43
||
|-
|7/4 || S1: ''Tongmong sŏnsŭp'' 5–8

S2: ''Hagŏjip'' 6–10

|| Field Trip

|-
|7/5 || S1: ''Tongmong sŏnsŭp'' 9–13

S2: ''Ch’ugu'' 5, 7, 9; ''Hagŏjip'' 11–15

S3: Short passages 10, 13, 16
||
|-
|7/6 || S1: ''Tongmong sŏnsŭp'' 14–17

S2: ''Ch’ugu'' 13, 15, 16; ''Hagŏjip'' 16–20

S3: Short passages 9, 15, 24
||
|-
|7/9 || S1: ''Tongmong sŏnsŭp'' 18–22

S2: ''Ch’ugu'' 18, 19; ''Hagŏjip'' 21–25

S3: Short passages 4, 11, 12
||
|-
|7/10 || S1: ''Tongmong sŏnsŭp'' 23–25

S2: ''Ch’ugu'' 22, 24, 30; ''Hagŏjip'' 26–30

S3: Short passages 1, 11, 33, 37
||
|-
|7/11 || S1: ''Tongmong sŏnsŭp'' 26–30

S2: ''Hagŏjip'' 31–35

|| Special Lecture

|-
|7/12 || S1: ''Tongmong sŏnsŭp'' 31–34

S2: ''Ch’ugu'' 32, 37, 39; ''Hagŏjip'' 36–40

S3: Short passages 5, 17, 20, 38
||
|-
|7/13 || S1: ''Tongmong sŏnsŭp'' 35–38

S2: ''Hagŏjip'' 41–45

|| Field Trip

|-
|7/16 || S1: ''Tongmong sŏnsŭp'' 39–42

S2: ''Ch’ugu'' 41, 46, 50; ''Hagŏjip'' 46–50

S3: Short passages 21, 27, 36
||
|-
|7/17 || S1: ''Tongmong sŏnsŭp'' 43–47

S2: ''Hagŏjip'' 51–55

|| Special Lecture

|-
|7/18 || S1: ''Tongmong sŏnsŭp'' 48–52

S2: ''Ch’ugu'' 56, 57, 58; ''Hagŏjip'' 56–60

S3: Short passages 2, 6, 43
||
|-
|7/19 || S1: ''Tongmong sŏnsŭp'' 53–56

S2: ''Ch’ugu'' 59, 60; ''Hagŏjip'' Review 1

S3: Short passages 29, 34, 42
||
|-
|7/20 || S1: ''Tongmong sŏnsŭp'' Review

S2: ''Ch’ugu'' Review; ''Hagŏjip'' Review 2

S3: Short passages 28, 44
||
|-
|}
</div>
</div>

=='''Translation'''==

We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

:(1) Faithfulness to the original text
:(2) Linguistic clarity of the translating language
:(3) Detailed annotation to integrate contextual and intertextual information
:(4) Observance of academic convention for translation

=='''List of Hanmun Text'''==

*'''Session 1''' : Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth)

*'''Session 2''' : Ch’ugu 推句 (Versed Lines)

:::　　 Hagŏjip 學語集 (Collection of Sentences for Learning)

*'''Session 3''' : [[2018 Summer Hanmun Workshop (Intermediate)#Session 3: 選讀 Short Passages for Practice|Excerpts for practice]]

===Session 1: 童蒙先習 Preparatory Learning for the Youth===
----
The ''Tongmong sŏnsŭp'' is a well-known hanmun primer for novices after their initiation in hantcha with the ''Chŏnjamun'' 千字文. Its text spells out the fundamental ethico-historial framework of Confucianism, quoting and alluding most frequently used 2018 童蒙先習 in the traditional discourse of moral maxims. Its language is prosodic and suitable for vocal reading and reciting. The introduction delineates the ethics based on the Five Cardinal Relations (''oryun'' 五倫), followed by an overview of Chinese and Korean histories as realizing ethical principles endowed in human civilization. Its authorship had been generally attributed to Pak Semu 朴世茂 (1487–1554), though some recorded Kim An’guk 金安國 (1478–1543) as its author. Yun Insŏ’s 尹仁恕 postface, included in the 1543 edition (printed at the P’yŏngan Magistrate Office), states that Min Chein 閔齊仁, then P’yŏngan Magistrate, co-authored this work. A recent discovery of a block-printed edition bearing Min Chein as the author strongly suggests that Min authored it before Pak did because it predates the manuscript edition that recorded Pak Semu as the author, which had been known as the earliest edition. Authorship aside, however, it appears reasonable to assume that the sentences in the Tongmong sŏnsŭp were commonly shared for pedagogical purposes among the literati since early Chosŏn. As it has also been used at the court to instruct royal princes since King Hyŏnjong’s reign (1659–1674), there are a number of prints and manuscripts extant. The 1759 edition especially contains King Yŏngjo’s 英祖 preface and Song Siyŏl’s 宋時烈 (1607–1689) postface, indicating that it was received widely.

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|童蒙先習
|-
|7/03||[[2018 童蒙先習 01 - 04|童蒙先習 01 - 04]]
|-
|7/04||[[2018 童蒙先習 05 - 08|童蒙先習 05 - 08]]
|-
|7/05||[[2018 童蒙先習 09 - 13|童蒙先習 09 - 13]]
|-
|7/06||[[2018 童蒙先習 14 - 17|童蒙先習 14 - 17]]
|-
|7/09||[[2018 童蒙先習 18 - 22|童蒙先習 18 - 22]]
|-
|7/10||[[2018 童蒙先習 23 - 25|童蒙先習 23 - 25]]
|-
|7/11||[[2018 童蒙先習 26 - 30|童蒙先習 26 - 30]]
|-
|7/12||[[2018 童蒙先習 31 - 34|童蒙先習 31 - 34]]
|-
|7/13||[[2018 童蒙先習 35 - 38|童蒙先習 35 - 38]]
|-
|7/16||[[2018 童蒙先習 39 - 42|童蒙先習 39 - 42]]
|-
|7/17||[[2018 童蒙先習 43 - 47|童蒙先習 43 - 47]]
|-
|7/18||[[2018 童蒙先習 48 - 52|童蒙先習 48 - 52]]
|-
|7/19||[[2018 童蒙先習 53 - 56|童蒙先習 53 - 56]]
|-
|*||[[2018 童蒙先習御製童蒙先習序|御製童蒙先習序]]
|-
|**||[[2018 童蒙先習跋文|跋文]]
|}
*[http://jsg.aks.ac.kr/data/viewer/bookImage.do?callNum=K1-200&vol= 장서각 소장 어제동몽선습언해(御製童蒙先習諺解)]

===Session 2-1: 推句 Versed Lines===
----
The Ch’ugu is a collection of pentasyllabic quatrains (''o’ŏn chŏlgu'' 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the ''Ch’ŏnjamun'' 千字文, along with the ''Saja sohak'' 四字小學 [Four-character Minor Learning], ''Tongmong sŏnsŭp'', and ''Kyŏngmong yogyŏl'' 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced ''t’oego'') 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”<ref>Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using ''t’oe'' 推 “push” instead of ''ko'' 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ''ko'' instead of ''t’oe'', upon which they became good friends in literature. This story is introduced in the ''Tangshi jishi'' 唐詩紀事.</ref> Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as ''t'oegu'', not ''ch’ugu''. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 ''Kosa ch’waryo'' 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that ''Ch’ugu'' was more popular as a primer in mid-Chosŏn period.

<references/>

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|推句
|-
|7/03||[[2018 推句 01 - 04|推句 01, 04]]
|-
|7/05||[[2018 推句 05 - 10|推句 05, 07, 09]]
|-
|7/06||[[2018 推句 11 - 16|推句 13, 15, 16]]
|-
|7/09||[[2018 推句 17 - 20|推句 18, 19]]
|-
|7/10||[[2018 推句 21 - 30|推句 22, 24, 30]]
|-
|7/12||[[2018 推句 31 - 40|推句 32, 37, 39]]
|-
|7/16||[[2018 推句 41 - 50|推句 41, 46, 50]]
|-
|7/18||[[2018 推句 56 - 58|推句 56, 57, 58]]
|-
|7/19||[[2018 推句 59 - 60|推句 59, 60]]
|-
|7/20||推句 Review
|-
|}

===Session 2-2: 學語集 Collection of Sentences for Learning===
----
The ''Hagŏjip'' is a manuscript whose authorship is unknown. It contains short sentences explaining various subjects ranging from heaven and earth to flowers and animals, for the purpose of teaching the basic sentence structure and grammatical patterns of literary Chinese to novices. It is often confused with ''Hagŏ'' 學語 compiled by Pak Chaech’ŏl 朴載哲 with a similar purpose. ''Hagŏ'' was blockprinted in 1868 by Pak Chaechŏl’s son Pak Kyujin 朴圭鎮. The two are quite different texts. The latter is more oriented in Confucian learning of moral principles and quotations from classics, whereas the former is apparently mindful of linguistic pedagogy and introduces syntactic patterns with gradually increasing complexity. There are a few manuscript editions preserved in various archives in Korea, including Jangseogak. It appears that there are some textual variations depending on editions especially with the selection of sentences, though individual sentences remain mostly the same.

Format

In the following, each sentence is given in three ways. First without punctuation, then with punctuation, and the last with t’o 토. Punctuation of literary Chinese provides where the sentence breaks into a series of clasuses and phrases, and thus clues to the meaning of the entire sentence. T’o is specific to Korean culture, in which people spoke a fundamentally different language from Chinese. Carrying a similar function to that of Japanese ''kaeriten'' 返点 (returning point), t’o adds grammatical words of Korean to points where the Chinese sentences breaks so that the grammatical relation between parts.

　　　　E.g.　　學而時習之'''면'''　　　　不亦悅乎'''아''' 
　　　　　　　　　　　　　if　　　　　　　　　Q-ending

The traditional pedagogy of literary Chinese placed a great importance to t’o. It served as a device to train students in parsing sentences, as well as to help them read aloud and recite sentences.

After the sentence, key grammatical words and patterns will be introduced.

　　　　C: Clause　　P: Phrase　　V: Verb　　A: Adjective　　N: Noun　　Adv: Adverb

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"|date || style="width:80%;"|學語集
|-
|7/3 ||[[2018 學語集 01 - 05|學語集 01 - 05]]
|-
|7/4 ||[[2018 學語集 06 - 10|學語集 06 - 10]]
|-
|7/5 ||[[2018 學語集 11 - 15|學語集 11 - 15]]
|-
|7/6 ||[[2018 學語集 16 - 20|學語集 16 - 20]]
|-
|7/9 ||[[2018 學語集 21 - 25|學語集 21 - 25]]
|-
|7/10 ||[[2018 學語集 26 - 30|學語集 26 - 30]]
|-
|7/11 ||[[2018 學語集 31 - 35|學語集 31 - 35]]
|-
|7/12 ||[[2018 學語集 36 - 40|學語集 36 - 40]]
|-
|7/13 ||[[2018 學語集 41 - 45|學語集 41 - 45]]
|-
|7/16 ||[[2018 學語集 46 - 50|學語集 46 - 50]]
|-
|7/17 ||[[2018 學語集 51 - 55|學語集 51 - 55]]
|-
|7/18 ||[[2018 學語集 56 - 62|學語集 56 - 62]]
|}

===Session 3: 選讀 Short Passages for Practice===
----
<div class="mw-collapsible" >
Excerpts for practice:
<div class="mw-collapsible-content">
8.　[[(Translation) 鄭人買履|“Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.]]

23. [[(Translation) 不禽不獸|“Bu qin bu shou” 不禽不獸 [Neither a bird nor a beast], Guang xiaofu 廣笑府 by Feng Menglong 馮夢龍; Xiaolin guangji 笑林廣記 by Youxi zhuren 游戲主人.]]

43. [[(Translation) 惠通出家|“Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.]]

10. [[(Translation) 刻舟求劍|“Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.]]

13. [[(Translation) 宗室豐山守|“Chongsil P’ungsan su” 宗室豐山守 [Magistrate of P’ungsan, a royal kinsman], Sŏng Hyŏn 成俔, Yongjae ch’onghwa 慵齋叢話.]]

16. [[(Translation) 朝三暮四|“Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.]]

9.　[[(Translation) 守株待兔|“Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi. ]]

15. [[(Translation) 蝴蝶夢|“Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.]]

24. [[(Translation) 諧謔|“Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.]]

28. [[(Translation) 伎利檀|“Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.]]

39. [[(Translation) 洪夔燮|“Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.]]

33. [[(Translation) 石珍斷指|“Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.]]

37. [[(Translation) 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]]

34. [[(Translation) 婁伯捕虎 |“Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.]]

1.　[[(Translation) 朴赫居世|“Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.]]

42. [[(Translation) 處容郎|“Ch’ŏyong-nang” 處容郎, Samguk yusa.]]

5.　[[(Translation) 龜兔之說|“Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.]]

17. [[(Translation) 渾沌|“Hundun” 渾沌, Zhuangzi.]]

11. [[(Translation) 畫蛇添足|“Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.]]

38. [[(Translation) 金氏撲虎|“Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.]]

21. [[(Translation) 以五十步笑一百步|“Yi wushi bu xiao yibai bu” 以五十步笑一百步 [One who retreated fifty paces mocks another who retreated one hundred paces], Mencius.]]

27. [[(Translation) 妻不欲尊|“Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.]]

36. [[(Translation) 丕寧突陳|“Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.]]

2.　[[(Translation) 東明聖王|“Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.]]

6.　[[(Translation) 階伯|“Kyebaek” 階伯, Samguk sagi.]]

44. [[(Translation) 延烏郞細烏女|“Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.]]

22. [[(Translation) 虛實|"Xushi" 虛實 [Emptiness and fullness], ''Sunzi bingfa'' 孫子兵法]]

(Poetry) [[(Translation) Poems|Sample Classical Chinese Poems]]


</div>
</div>

== '''Text translated by Individual Project''' ==

[[File:공자학금도.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%AD%B8%E7%90%B4%E5%B8%AB%E8%A5%84|thumb|150px|left|學琴師襄 학금사양]]

==== VI-0. [[(Translation) 學琴師襄 | (sample) 學琴師襄 translated by YO]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-1. [[(Translation) 1| translated by Student 1]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-2. [[(Translation) 2| translated by Student 2]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-3. [[(Translation) 3| translated by Student 3]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| translated by Student 4]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-6. [[(Translation) 6| translated by Francisca Cho]] ====
 卷第三 > 塔像第四 > 洛山二大聖觀音正趣調信 > 승려 조신이 꿈을 꾼 후
세상의 덧없음을 알고 정토사를 지어 정진하다

昔新羅爲亰師時, 有世逵寺今㒷教寺也.之莊舎在溟州㮈李郡按地理志, 溟州無㮈李郡唯有㮈城郡, 夲㮈生郡今寧越. 又牛首州領縣有㮈霊郡, 夲㮈已郡今剛州. 牛首州今春以.校勘 161 今言㮈李郡未知孰是.. 夲寺遺校勘 162僧調信爲知莊. 信到莊上恱□守金昕公之女惑之深. 屢就洛山大悲前潛祈得幸. 方數年間其女已有配矣. 又徃堂前㤪大悲之不遂已哀泣至日暮. 情思倦憊, 俄成假寢忽夢金氏娘容豫入門粲然啓齒而謂曰, “児早識上人於半面心乎愛矣未甞暫忘, 迫於父母之命強従人矣. 今願爲同穴之友故來爾.” 信乃顛喜, 同敀校勘 163郷里計活四十餘霜校勘 164有児息五. 家徒四壁. 藜藿不給. 遂乃落魄扶携糊其口於四方. 如是十年周流草野, 懸鶉百結亦不掩体. 適過溟州蟹縣校勘 165嶺大児十五歳者忽餧死. 痛哭收瘞於道. 從卛校勘 166餘四口到羽曲縣今羽縣也.. 結校勘 167茅於路傍而舎. 夫婦老且病飢不能㒷. 十歳女児巡乞, 乃爲里獒所噬號痛卧於前, 父母爲之歔欷泣下数行. 婦乃□澁拭涕倉卒而語曰, “予之始遇君也色羙年芳衣袴稠鮮. 一味之甘淂與子分之, 数尺之煖得與子共之出䖏五十年, 情鍾莫逆恩愛綢繆可謂厚縁. 自比年來衰病歳益深, 飢寒日益迫, 傍舎壺漿人不容乞, 千門之耻重似丘山. 児寒児飢未遑計補, 何暇有愛恱夫婦之心㦲. 紅顔巧笑草上之露, 約束芝蘭柳絮飄風. 君有我而爲累, 我爲君而足憂. 細思昔日之歡, 適爲憂患所階. 君乎予乎奚至此極. 與其衆鳥之同餧焉知隻鸞之有鏡. 寒弃炎附情所不堪然, 而行止非人離合有數, 請從此辝.” 信聞之大喜各分二兒将行, 女曰, “我向桑梓. 君其南矣.” 方分手進途而形開. 殘燈翳吐, 夜色将闌. 及旦鬢髮盡白. 惘惘然殊無人世意. 已猒勞生如飫百年辛苦. 貪染之心洒然氷釋. 於是慚對聖容懴滌無已. 歸撥蟹峴校勘 168所埋兒乃石弥勒也. 灌洗奉安于隣寺. 還京師免荘任傾私財創淨圡寺, 懃修白業. 後莫知所終. 議曰. 讀此傳掩卷而追繹之, 何必信師之夢爲然. 今皆知其人世之爲樂欣欣然役役然, 特未覺尓. 乃作詞誡之曰. 快校勘 169適湏臾意已閑, 暗從愁裏老蒼校勘 170顔. 不湏更待黄梁校勘 171熟, 方悟勞生一夢間. 治校勘 172身臧否先誠意, 鱞夢蛾眉賊夢藏. 何似秋來清夜夢. 時時合眼到清涼.

 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-7. [[(Translation) 7| translated by Student 7]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-8. [[(Translation) 8| translated by Student 8]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-10. [[(Translation) 10| translated by Althea Volpe]] ====
 
 
 
 
 
 
 
 
----

{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

[[Category:2018 Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 51 - 55

2018-07-19T14:44:00Z

Althea: /* Student 3 : (Althea Volpe) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
51. 燕

雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

*為 N: make N

52. 杜鵑

蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

*化為 N: change to become N

53. 雉

羽有文彩故曰華蟲鳴于山陽其聲角角

*故曰: thus/therefore it is said/called

54. 龍

鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

*Polyphony and meaning: 見 see (kyŏn), be seen (hyŏn)

55. 麟

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

*VP1 而 VP2: VP1 and then VP2
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
54.

鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

On the scale of three hundred animals the dragon is the chief. It gets clouds and it just goes through rain. If it is seen it is in the field. If it is flying it is in the sky. Its changes can not be predictable.

*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
55.

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

The way the lin is an animal is that it has one horn and five paw fingers. It is not raised inside the house. It is not always under the heaven. It waits for sages men and then it appears [to them].

*Discussion Questions:
+ For the word 物 I though about how to translate it not as "thing" but differently. I wanted to translate it as "creature" but then I thought about the word 動物 which means "animal" and used it since I thought it was more appropriate.

==='''Student 5 : (Althea Volpe)'''===
----
56.

鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

The seagulls are the water chicken. On thousands of waves the seagulls float and sink many times. With old fishermen they look for alliance. With seafarers they play.

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 51 - 55

2018-07-19T14:43:40Z

Althea: /* Student 5 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
51. 燕

雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

*為 N: make N

52. 杜鵑

蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

*化為 N: change to become N

53. 雉

羽有文彩故曰華蟲鳴于山陽其聲角角

*故曰: thus/therefore it is said/called

54. 龍

鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

*Polyphony and meaning: 見 see (kyŏn), be seen (hyŏn)

55. 麟

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

*VP1 而 VP2: VP1 and then VP2
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
54.

龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

On the scale of three hundred animals the dragon is the chief. It gets clouds and it just goes through rain. If it is seen it is in the field. If it is flying it is in the sky. Its changes can not be predictable.

*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
55.

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

The way the lin is an animal is that it has one horn and five paw fingers. It is not raised inside the house. It is not always under the heaven. It waits for sages men and then it appears [to them].

*Discussion Questions:
+ For the word 物 I though about how to translate it not as "thing" but differently. I wanted to translate it as "creature" but then I thought about the word 動物 which means "animal" and used it since I thought it was more appropriate.

==='''Student 5 : (Althea Volpe)'''===
----
56.

鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

The seagulls are the water chicken. On thousands of waves the seagulls float and sink many times. With old fishermen they look for alliance. With seafarers they play.

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 51 - 55

2018-07-19T14:41:53Z

Althea: /* Student 4 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
51. 燕

雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

*為 N: make N

52. 杜鵑

蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

*化為 N: change to become N

53. 雉

羽有文彩故曰華蟲鳴于山陽其聲角角

*故曰: thus/therefore it is said/called

54. 龍

鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

*Polyphony and meaning: 見 see (kyŏn), be seen (hyŏn)

55. 麟

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

*VP1 而 VP2: VP1 and then VP2
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
54.

龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

On the scale of three hundred animals the dragon is the chief. It gets clouds and it just goes through rain. If it is seen it is in the field. If it is flying it is in the sky. Its changes can not be predictable.

*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
55.

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

The way the lin is an animal is that it has one horn and five paw fingers. It is not raised inside the house. It is not always under the heaven. It waits for sages men and then it appears [to them].

*Discussion Questions:
+ For the word 物 I though about how to translate it not as "thing" but differently. I wanted to translate it as "creature" but then I thought about the word 動物 which means "animal" and used it since I thought it was more appropriate.

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 51 - 55

2018-07-19T14:27:59Z

Althea: /* Student 3 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
51. 燕

雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

*為 N: make N

52. 杜鵑

蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

*化為 N: change to become N

53. 雉

羽有文彩故曰華蟲鳴于山陽其聲角角

*故曰: thus/therefore it is said/called

54. 龍

鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

*Polyphony and meaning: 見 see (kyŏn), be seen (hyŏn)

55. 麟

麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

*VP1 而 VP2: VP1 and then VP2
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
54.

龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

On the scale of three hundred animals the dragon is the chief. It gets clouds and it just goes through rain. If it is seen it is in the field. If it is flying it is in the sky. Its changes can not be predictable.

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 朴赫居世

2018-07-18T14:57:02Z

Althea: /* Student Translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 박혁거세.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
“…髙墟村長蘇伐公, 望楊山麓, 蘿井傍林間, 有馬跪而嘶. 則徃觀之, 忽不見馬, 只有大卵, 剖之, 有嬰兒出焉. 則收而養之, 及年十餘歳, 岐嶷然夙成. 六部人以其生神異, 推尊之, 至是立爲君焉. 辰人謂瓠爲朴, 以初大卵如瓠, 故以朴爲姓. 居西干辰言王…” 《三國史記. 新羅本紀》
}}

=='''Translation'''==

==='''Student Translation : (Althea Volpe)'''===
----
Sobeol, the chief of the Koheo village, was looking at the Yangsan’s feet. In the middle of the forest next to the '''Naejong''' there was a kneeled horse which was neighing. Because of that [Sobeol] went in that direction but he couldn’t see the horse, [in its place] there was only a big egg. He cracked the egg and a baby came out [of it]. So he adopted and raised him. By reaching the age of 10 [he seemed] to growing up [as if he was] climbing a mountain. Because of his miraculous birth people of the six tribes respected him. For this they appointed him as their king. People of Chinhan called Oh as Pak because at first the big egg was similar to a gourd. For that reason they took Pak as their surname. '''Geoseogan''' in the Chinhan language meant “king”.

*Discussion Questions: 
(YO) The well is called Najeong 蘿井. 
有馬跪而嘶: A horse was kneeling down and neighing. (有 N can be taken as an indefinite argument, i.e., "a N".) 
Kosogan should be Geoseogan in MOE romanization.

(Althea) Regarding the 蘿井 I think I've just confused the second character. Talking about 有, what I have written is considered as a complete mistake or can it be used in both forms? Or one is more correct than the other?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 朴赫居世

2018-07-18T14:56:43Z

Althea: /* Translation */

{{Primary Source Document3
|Image = 박혁거세.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
“…髙墟村長蘇伐公, 望楊山麓, 蘿井傍林間, 有馬跪而嘶. 則徃觀之, 忽不見馬, 只有大卵, 剖之, 有嬰兒出焉. 則收而養之, 及年十餘歳, 岐嶷然夙成. 六部人以其生神異, 推尊之, 至是立爲君焉. 辰人謂瓠爲朴, 以初大卵如瓠, 故以朴爲姓. 居西干辰言王…” 《三國史記. 新羅本紀》
}}

=='''Translation'''==

==='''Student Translation : (Althea Volpe)'''===
----
Sobeol, the chief of the Koheo village, was looking at the Yangsan’s feet. In the middle of the forest next to the '''Naejong''' there was a kneeled horse which was neighing. Because of that [Sobeol] went in that direction but he couldn’t see the horse, [in its place] there was only a big egg. He cracked the egg and a baby came out [of it]. So he adopted and raised him. By reaching the age of 10 [he seemed] to growing up [as if he was] climbing a mountain. Because of his miraculous birth people of the six tribes respected him. For this they appointed him as their king. People of Chinhan called Oh as Pak because at first the big egg was similar to a gourd. For that reason they took Pak as their surname. '''Geoseogan''' in the Chinhan language meant “king”.

*Discussion Questions: 
(YO) The well is called Najeong 蘿井. 
有馬跪而嘶: A horse was kneeling down and neighing. (有 N can be taken as an indefinite argument, i.e., "a N".) 
Kosogan should be Geoseogan in MOE romanization.
(Althea) Regarding the 蘿井 I think I've just confused the second character. Talking about 有, what I have written is considered as a complete mistake or can it be used in both forms? Or one is more correct than the other?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 朴赫居世

2018-07-18T14:56:11Z

Althea: /* Student Translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 박혁거세.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
“…髙墟村長蘇伐公, 望楊山麓, 蘿井傍林間, 有馬跪而嘶. 則徃觀之, 忽不見馬, 只有大卵, 剖之, 有嬰兒出焉. 則收而養之, 及年十餘歳, 岐嶷然夙成. 六部人以其生神異, 推尊之, 至是立爲君焉. 辰人謂瓠爲朴, 以初大卵如瓠, 故以朴爲姓. 居西干辰言王…” 《三國史記. 新羅本紀》
}}

=='''Translation'''==

==='''Student Translation : (Althea Volpe)'''===
----
Sobeol, the chief of the Koheo village, was looking at the Yangsan’s feet. In the middle of the forest next to the '''Naejong''' there was a kneeled horse which was neighing. Because of that [Sobeol] went in that direction but he couldn’t see the horse, [in its place] there was only a big egg. He cracked the egg and a baby came out [of it]. So he adopted and raised him. By reaching the age of 10 [he seemed] to growing up [as if he was] climbing a mountain. Because of his miraculous birth people of the six tribes respected him. For this they appointed him as their king. People of Chinhan called Oh as Pak because at first the big egg was similar to a gourd. For that reason they took Pak as their surname. '''Geoseogan''' in the Chinhan language meant “king”.

*Discussion Questions: 
(YO) The well is called Najeong 蘿井. 
有馬跪而嘶: A horse was kneeling down and neighing. (有 N can be taken as an indefinite argument, i.e., "a N".) 
Kosogan should be Geoseogan in MOE romanization.
(Althea) Regarding the 蘿井 I think I've just confused the second character.
Talking about 有, what I have written is considered as a complete mistake or can it be used in both forms? Or one is more correct than the other?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 不禽不獸

2018-07-18T14:41:53Z

Althea: /* Student translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 불금불수.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: "I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird nor beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:
+ How would we render Fenghuang? (Fenghuang bird? Phoenix?) How about Qilin? 
(JG) I thought it was a great choice that you were consistent - if Qilin, then also Feng Huang. I would only maybe say fenghuang and qilin, together and now capitals, cause each is one word and it indicates a kind of creature. I would also add footnotes describing briefly what these creatures are.

+ For 壽, wouldn't it be better to say "banquet/celebration for its long life"? 
(JG) I agree, I think we translated it something like that in class too.

(NKL) for 属the translation into "race" seems unfitting - perhaps "the category of beasts" or "the family/genus of beasts"? 
(YO) Yes, or even "belong to the likes of birds"?

(Althea) Actually I think this is an error due to my mother tongue, we use to say "race of a certain animal" so I thought it could be used in the same way also in english. Would saying only "beasts" and "birds" without any other word be correct too?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 不禽不獸

2018-07-18T14:41:37Z

Althea: /* Student translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 불금불수.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: "I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird nor beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:
+ How would we render Fenghuang? (Fenghuang bird? Phoenix?) How about Qilin? 
(JG) I thought it was a great choice that you were consistent - if Qilin, then also Feng Huang. I would only maybe say fenghuang and qilin, together and now capitals, cause each is one word and it indicates a kind of creature. I would also add footnotes describing briefly what these creatures are.

+ For 壽, wouldn't it be better to say "banquet/celebration for its long life"? 
(JG) I agree, I think we translated it something like that in class too.

(NKL) for 属the translation into "race" seems unfitting - perhaps "the category of beasts" or "the family/genus of beasts"? 
(YO) Yes, or even "belong to the likes of birds"?
(Althea) Actually I think this is an error due to my mother tongue, we use to say "race of a certain animal" so I thought it could be used in the same way also in english. Would saying only "beasts" and "birds" without any other word be correct too?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 16 - 20

2018-07-18T14:35:56Z

Althea: /* Sentence 16 : (Althea Volpe) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
16. 冬

秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

17. 四時

一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

*Time words: 歲, 年, 時

18. 人

萬物之中惟人最靈稟受五氣以爲性故皆善

*N 之中: among N

*最 A: the most A

*故: (for that) reason, therefore

19. 父母

父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

*兮: pause marker

*猶 N: (be) like　　　　　　　　　 cf) 猶 V: still/yet V

*欲 V: want to V

20. 子

人子之職惟孝爲大養之以禮斯爲孝矣瞻彼林烏亦知反哺可以人而不如鳥乎

*惟-: only, solely (sentential particle)

*V 以 N: V with N

*-矣: have pp. (sentential particle indicating change of state)
}}

=='''Translation'''==

==='''Sentence 16 : (Althea Volpe)'''===
----
When autumn ends winter arrives and the wind of the north raises. White snow falls down. People then collect rushes and cover their houses, repair the door and go into the southern corner of the house.

*Discussion Questions: 
+ After the first part, the rest is supposed to be one sentence. How would we make that seen?

(Kyrie) Since there is no punctuation in the original, I think that it should be okay to make several shorter sentences if that makes the meaning easier to understand.

(Petra) I agree with Kyrie, I think that the most important thing when translating texts like these is to make them understandable as much as possible so it should be okay to divide the sentence like you did.

(Althea) I have divided the longer sentence also because of images. I think the most important thing is to give the to the reader different images but in a slowly way in order to let them figure the nature elements and the actions described in the text.

==='''Sentence 17 : (Althea Volpe)'''===
----
A year has four seasons: first, second and third months are spring; fourth, fifth and sixth months are summer; seventh, eighth and ninth months are autumn, while tenth, eleventh and twelfth months are winter.

*Discussion Questions:

==='''Sentence 18 : (Julian Butterfield)'''===
----
Among ten thousand things, only people are most endowed with spirit. They are imparted with and receive five vital forces, which become their nature. For this reason, all is good.

*Discussion Questions:
+ I understood 靈 here as a spiritual endowment as a way of covering its sense of both efficacy and spirit or soul, and also to relate it more clearly to the following sentence. Does this seem like too much of a stretch? 
(YO) I think it works, but I think the last part "故皆善" should mean that all human beings are (morally) good—because they all are endowed with the five forces as their nature. 
+ In this theory of human nature, where do the 五氣 come from? 
(YO) The theories of ''yin'' - ''yang'' and of Five Elements/Forces came from separate origins, but I think in the way they are integrated in later common Confucian theory of human nature they were combinations of ''yin'' and ''yang'', which are fundamentally ''qi'' 氣. As we know, the Confucian ontology reduces all beings to ''li'' 理 and ''qi'', and whether they are two or one is of a long series of debates.

(NKL) - I read "all is good" idiomatically! (as in, it's all good, yo) Which was fun, but may or may not be the intended effect

==='''Sentence 19 : (Julian Butterfield)'''===
----
Father gave life to me, mother raised me. Father is like the sky, mother is like the earth. I wish to repay their virtue, limitless as the western sky.

*Discussion Questions:
+ Is the speaker repaying the parents' 德, or repaying them ''with'' 德? 
(YO) I think it is their (parent's) ''tŏk'', and thus it is their ''ŭndŏk'' 恩德.
+ Is the it the virtue or the wish to repay the virtue which is limitless? 
(YO) I think it is their virtue that is limitless, which therefore we cannot possibly repay.

==='''Sentence 20 : (Julian Butterfield)'''===
----
The duty of human children is only to be greatly filial, behaving properly to those that raised them. This is filial piety. The crows in the forest also know to reverse who feeds whom. Can one be a human being and not be like the birds?

*Discussion Questions:
+ Which character is missing between 矣 and 彼? I can't find it in my notes. 
- It was ''ch'ŏm'' 瞻 'to look at'. 
+ Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

(Kyrie) I can't think of a way to say it simply. In this case I think the reverse, that more words are necessary to convey the meaning. 
(YO) The idea is to return regurgitation to parent birds, and regurgitation is the word for the way birds feed their young ones.

(NKL) - @ YO I wouldn't want to use the word "regurgitation" in translation though, so Latinate and long. Maybe "Look at that forest crow, which also knows feeding its agèd mother in return." 
(YO) So making it more appropriately plain and direct is the idea. I buy it.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 56 - 58

2018-07-17T12:28:22Z

Althea: /* Student 1 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

58.

水去不復回요

言出難更收라.

學文千載寶요

貪物一朝塵이라.

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Althea Volpe)'''===
----
58.

Once the water leaves it doesn’t come back

Once the words come out it’s difficult to take them back

Learning a great number of arts is like carring a treasure

Desiring things is like the dust in an early morning

*Discussion Questions:
+ On the third line, instead of "literature", I've used the word "Arts" because I think it could be a more inclusive term. Can it be considered as a mistake?

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 36 - 40

2018-07-16T12:10:13Z

Althea: /* Sentence 37 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Althea Volpe)'''===
----

During the third month [of the year], in the south of the river, flowers blossom everywhere; in the villages [near] the water and the outer parts of the cities [near] the mountains the wind makes the flags flutter. Many visitors and travelers look for the village where the apricot flower blooms.

*Discussion Questions:
+ For what concerns the word 江南 I prefered not to use the form Jiangnan nor Gangnam in order to have a more general translation.

==='''Sentence 37 : (Althea Volpe)'''===
----
During the last month of the year the first snow starts to melt and the flower in coldness starts to bloom. At dusk in the peaceful courtyard the dark fragrance floats around.

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : Julian Butterfield'''===
----
In general, the blooming of flowers is once a year and not more. Just this flower alone, with the ends of spring, summer, fall, and winter, blooms each time. For this reason, it is called the four-season flower.<ref>As discussed, this name probably refers to the ''Hibiscus rosa-sinensis.''</ref>

*Discussion Questions:
# I dropped the second 發 here in my translation for the sake of elegance. Have I missed anything/corrupted the text at all by doing so?

==='''References'''===
----

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 36 - 40

2018-07-16T12:08:11Z

Althea: /* Sentence 36 : (Althea Volpe) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Althea Volpe)'''===
----

During the third month [of the year], in the south of the river, flowers blossom everywhere; in the villages [near] the water and the outer parts of the cities [near] the mountains the wind makes the flags flutter. Many visitors and travelers look for the village where the apricot flower blooms.

*Discussion Questions:
+ For what concerns the word 江南 I prefered not to use the form Jiangnan nor Gangnam in order to have a more general translation.

==='''Sentence 37 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : Julian Butterfield'''===
----
In general, the blooming of flowers is once a year and not more. Just this flower alone, with the ends of spring, summer, fall, and winter, blooms each time. For this reason, it is called the four-season flower.<ref>As discussed, this name probably refers to the ''Hibiscus rosa-sinensis.''</ref>

*Discussion Questions:
# I dropped the second 發 here in my translation for the sake of elegance. Have I missed anything/corrupted the text at all by doing so?

==='''References'''===
----

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 36 - 40

2018-07-16T12:07:52Z

Althea: /* Sentence 36 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Althea Volpe)'''===
----

During the third month [of the year], in the south of the river, flowers blossom everywhere; in the villages [near] the water and the outer parts of the cities [near] the mountains the wind makes the flags flutter. Many visitors and travelers look for the village where the apricot flower blooms.

*Discussion Questions:
+ For what concern the word 江南 I prefered not to use the form Jiangnan nor Gangnam in order to have a more general translation.

==='''Sentence 37 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : Julian Butterfield'''===
----
In general, the blooming of flowers is once a year and not more. Just this flower alone, with the ends of spring, summer, fall, and winter, blooms each time. For this reason, it is called the four-season flower.<ref>As discussed, this name probably refers to the ''Hibiscus rosa-sinensis.''</ref>

*Discussion Questions:
# I dropped the second 發 here in my translation for the sake of elegance. Have I missed anything/corrupted the text at all by doing so?

==='''References'''===
----

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 朴赫居世

2018-07-14T12:11:19Z

Althea: /* Student Translation : (Write your name) */

{{Primary Source Document3
|Image = 박혁거세.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
“…髙墟村長蘇伐公, 望楊山麓, 蘿井傍林間, 有馬跪而嘶. 則徃觀之, 忽不見馬, 只有大卵, 剖之, 有嬰兒出焉. 則收而養之, 及年十餘歳, 岐嶷然夙成. 六部人以其生神異, 推尊之, 至是立爲君焉. 辰人謂瓠爲朴, 以初大卵如瓠, 故以朴爲姓. 居西干辰言王…” 《三國史記. 新羅本紀》
}}

=='''Translation'''==

==='''Student Translation : (Althea Volpe)'''===
----
Sobeol, the chief of the Koheo village, was looking at the Yangsan’s feet. In the middle of the forest next to a well there was a kneeled horse which was neighing. Because of that [Sobeol] went in that direction but he couldn’t see the horse, [in its place] there was only a big egg. He cracked the egg and a baby came out [of it]. So he adopted and raised him. By reaching the age of 10 years [he seemed] to growing up [as if he was] climbing a mountain. Because of his miraculous birth people of the six tribes respected him. For this they appointed him as their king. People of Chinah called Oh as Pak because at first the big egg was similar to a gourd. For that reason they took Pak as their surname. Kosogan in the Chinhan language meant “king”.

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 26 - 30

2018-07-10T13:13:08Z

Althea: /* Student 3 : (Althea Volpe) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
26. 衣食

人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

*終 N: exhaust N

27. 士

士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

*其: 3rd-person pronoun (it/he/she/they, nominative or possessive), “the”

*凡 C: in general, it is the case that C

*為 N 者: one who is N　　　　　　　cf) 為 V 者: one who V

28. 孝弟

孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

*V 於 N: V in/on/to N

*A 於 N: A than N

*是 N 也: this is N　　　　　　　　　cf) 是為 N 也: (now) this is N

29. 四方

天地之間有四方前爲南後爲北左爲東右爲西

*Direction words: 東西南北 and 前後左右

30. 草

雜生山野爲地之毛春夏生長秋冬則黃枯
　
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
28. Filiality and fraternity: The way of filiality and fraternity originates from the Heavenly nature. The one who [doesn't follow] filiality and fraternity is close to birds and beasts. To serve your parents with sincerity and to serve the eleders with respect, this is filiality and fraternity.
*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
29. Four Directions: Between heaven and earth there are four directions. The front is the south. The back is the north. Left is east. Right is west.

*Discussion Questions:

==='''Student 5 : (Althea Volpe)'''===
----
30. Grass: Grass randomly grows on mountains and fields and it becomes the hair of the ground. During spring and summer it grows. In autumn and winter it becomes yellow and withers.

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 26 - 30

2018-07-10T13:11:07Z

Althea: /* Student 5 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
26. 衣食

人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

*終 N: exhaust N

27. 士

士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

*其: 3rd-person pronoun (it/he/she/they, nominative or possessive), “the”

*凡 C: in general, it is the case that C

*為 N 者: one who is N　　　　　　　cf) 為 V 者: one who V

28. 孝弟

孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

*V 於 N: V in/on/to N

*A 於 N: A than N

*是 N 也: this is N　　　　　　　　　cf) 是為 N 也: (now) this is N

29. 四方

天地之間有四方前爲南後爲北左爲東右爲西

*Direction words: 東西南北 and 前後左右

30. 草

雜生山野爲地之毛春夏生長秋冬則黃枯
　
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
28. Filiality and fraternity: The way of filiality and fraternity originates from the Heavenly nature. The one who [doesn’t follow] filiality and fraternity is close to birds and beasts. To serve your parents with sincerity and to serve the eleders with respect, this is filiality and fraternity.
*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
29. Four Directions: Between heaven and earth there are four directions. The front is the south. The back is the north. Left is east. Right is west.

*Discussion Questions:

==='''Student 5 : (Althea Volpe)'''===
----
30. Grass: Grass randomly grows on mountains and fields and it becomes the hair of the ground. During spring and summer it grows. In autumn and winter it becomes yellow and withers.

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 26 - 30

2018-07-10T12:58:39Z

Althea: /* Student 4 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
26. 衣食

人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

*終 N: exhaust N

27. 士

士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

*其: 3rd-person pronoun (it/he/she/they, nominative or possessive), “the”

*凡 C: in general, it is the case that C

*為 N 者: one who is N　　　　　　　cf) 為 V 者: one who V

28. 孝弟

孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

*V 於 N: V in/on/to N

*A 於 N: A than N

*是 N 也: this is N　　　　　　　　　cf) 是為 N 也: (now) this is N

29. 四方

天地之間有四方前爲南後爲北左爲東右爲西

*Direction words: 東西南北 and 前後左右

30. 草

雜生山野爲地之毛春夏生長秋冬則黃枯
　
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
28. Filiality and fraternity: The way of filiality and fraternity originates from the Heavenly nature. The one who [doesn’t follow] filiality and fraternity is close to birds and beasts. To serve your parents with sincerity and to serve the eleders with respect, this is filiality and fraternity.
*Discussion Questions:

==='''Student 4 : (Althea Volpe)'''===
----
29. Four Directions: Between heaven and earth there are four directions. The front is the south. The back is the north. Left is east. Right is west.

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 26 - 30

2018-07-10T12:54:32Z

Althea: /* Student 3 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
26. 衣食

人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

*終 N: exhaust N

27. 士

士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

*其: 3rd-person pronoun (it/he/she/they, nominative or possessive), “the”

*凡 C: in general, it is the case that C

*為 N 者: one who is N　　　　　　　cf) 為 V 者: one who V

28. 孝弟

孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

*V 於 N: V in/on/to N

*A 於 N: A than N

*是 N 也: this is N　　　　　　　　　cf) 是為 N 也: (now) this is N

29. 四方

天地之間有四方前爲南後爲北左爲東右爲西

*Direction words: 東西南北 and 前後左右

30. 草

雜生山野爲地之毛春夏生長秋冬則黃枯
　
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Althea Volpe)'''===
----
28. Filiality and fraternity: The way of filiality and fraternity originates from the Heavenly nature. The one who [doesn’t follow] filiality and fraternity is close to birds and beasts. To serve your parents with sincerity and to serve the eleders with respect, this is filiality and fraternity.
*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 21 - 30

2018-07-10T00:10:28Z

Althea: /* Sentence 22 : (Althea Volpe) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
22.

花落憐不掃요

月明愛無眠이라.

月作雲間鏡이요

風爲竹裡琴이라.

24.

歲去人頭白이요

秋來樹葉黃이라.

雨後山如沐이요

風前草似醉라.

30.

細雨池中看이요

微風木末知라.

花笑聲未聽이요

鳥啼淚難看이라.

}}

=='''Translation'''==

==='''Sentence 22 : (Althea Volpe)'''===
----
Flowers fall and you are sadden by it '''and do not sweep them up'''

The moon is bright and your love [for it] doesn’t make you sleep

Moon rises among the clouds and makes the sight of a mirror

The wind becomes like zither '''inside bamboos'''.

*Discussion Questions:
+ (YO) Line 1: "you are sadden by it '''and do not sweep them up'''." 
Also in Line 4, it would be "zither inside the bamboo". But I wonder if it is zither inside '''a''' bamboo or zither inside bamboos (i.e., bamboo forest)". 
+ I changed the translation with the corrections and I personally prefer the version "inside bamboos" because it gives me a sense of zither's sound diffusion.

==='''Sentence 24 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 30 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 21 - 30

2018-07-09T10:59:35Z

Althea: /* Sentence 22 : (Althea Volpe) */

2018 推句 21 - 30

2018-07-09T10:59:01Z

Althea: /* Sentence 22 : (Althea Volpe) */

2018 推句 21 - 30

2018-07-09T10:57:59Z

Althea: /* Sentence 22 : (Write your name) */

2018 學語集 16 - 20

2018-07-08T06:34:08Z

Althea: /* Sentence 17 : (Write your name)' */

2018 學語集 16 - 20

2018-07-08T06:32:27Z

Althea: /* Sentence 16 : (Write your name)' */

2018 學語集 11 - 15

2018-07-08T06:29:52Z

Althea: /* Sentence 15 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
11. 雷

陰陽相搏而成雷聲動以爲天皇之威

*相 V: V each other

*以為 N/C: regard as N / think that C

12. 霜

秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

*N1 N2 之間: between N1 and N2

*乃 C: so/then/namely C

*使 N V: make N V

13. 春

春之爲時也日暖風和草木化生百花爭發農夫耕田

*N 之 VP: for N to VP > the way that N VP

14. 夏

夏之爲時也日永風薰草木長茂農人耘秄

*N 也: pause marker

15. 秋

夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

*NN (Noun Compound)

*VV (Verb Compound)
}}

=='''Translation'''==

==='''Sentence 11 : (Julian Butterfield)'''===
----
''Yin'' and ''yang'' grapple and result in a thunderous sound; people take its movements to be the Heavenly Sovereign's majesty.<ref>This probably refers to the first of the "Three Sovereigns and Five Emperors" (三皇五帝) laid out in the Shi ji 史記 and Yiwen leiju 藝文類聚.</ref>

*Discussion Questions:
# Is it typical for Chinese authors to describe thunder (and especially its sound) in terms of movement (動)? Does this word have a more appropriate English gloss in this context (one that might work more elegantly with 威, for example)?

==='''Sentence 12: (Julian Butterfield)'''===
----
Between autumn and winter, the ''qi'' of heaven rises up while the earth's ''qi'' draws downward: frost then drops desolation upon the myriad things, causing vegetation to wither and droop.

*Discussion Questions:
# Does 秋冬之間 indicate the time ''between'' the seasons, or the space of the two seasons as a whole?
# What are some possible disadvantages of not translating ''qi''/''ki''? Is there a preferable English option?

==='''Sentence 13 : (Kathy Lin)'''===
----
Spring

The season of spring: the days are warm and the winds mild. The grasses and trees are changed into life. A hundred flowers vie, blooming. A farmer plows the field.

*Discussion Questions:
+ There being no singular or plural differentiation in hanmun makes a difference in the effect of the last line with 农夫. I chose to zoom in close on one farmer in the singular versus generic farmers in the plural - inspiration in part from William Carlos Williams - but this would be been left ambiguous in the Chinese - perhaps fruitfully, or perhaps fuzzily, without a deliberate microcosmic look on the level of the person singular. What would you have chosen here / why?

==='''Sentence 14 : (Kathy Lin)'''===
----
Summer

The season of summer: long days, a fragrant breeze. The grasses and trees grow out in profusion. The farmer weeds and tills.

*Discussion Questions:
+ A variation of the question posted above in Hagojip 13, regarding farmer in the singular vs. plural. In the singular in English, we further have the choice of *a* farmer vs. *the* farmer. Again the English language offers possibilities for precision here not possible in the native Chinese and hence, opportunities (a choice in fact must be made) for creation. What would you choose/why? (Noting that if we had more context or story, that would possibly decide the matter for us)

==='''Sentence 15 : (Althea Volpe)'''===
----
When summer ends and the autumn comes the cool wind arrives and frost and dew come down. Plants and trees turn yellow and fall off and all the crops are about to be harvest by farmers.

*Discussion Questions:

 

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 06 - 10

2018-07-05T10:56:56Z

Althea: /* Sentence 10 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
6. 風

風者大塊噓氣去來空中動息有時本無跡能有聲

*有／無 N: have N (or there is N)

*能 V: be able to V

*V [PLACE]: V in/on/at [PLACE]

7. 雲

雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

*隨 N: following N

*以 (N): with (N)

8. 露

春夏之際天氣下降地氣上昇化爲露潤草木百穀

*N 之際: the time of N

*化為 N: turn/change into N

9. 雨

雨者天地之霈澤時行濡物以生草木又養禾稼

*又 C: also C

10. 霧

地氣發而天氣不應則爲霧片時噓起尺地難辨

*不 V: not V

*難 V: be difficult to V
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Sentence 6 : Nan Kathy Lin'''===
----
The Wind

That which is called the wind: it exhales air in large portions; it comes and goes in space. Sometimes it moves and sometimes it ceases. It is fundamentally traceless, but it can have sound.

*Discussion Questions:

==='''Sentence 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 8 : Jelena Gledić'''===
----
8. Dew: 
In the time of spring and summer, the qi of the heaven descends and the qi of the earth rises. They transform and become dew, which refreshes the grass, the trees, and all grains.

*Discussion Questions: 
+ Can the time period be interpreted as the time when spring changes into summer? 
+ Can "潤" be translated as nourishes?

==='''Sentence 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 10 : (Althea Volpe)'''===
----
If the Qi of the earth issues and the Qi of the sky doesn't respond to it, then it becomes fog and, in a brief moment, it rises sighing so deeply that it becomes difficult to distinguish the earth's lenght.

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 不禽不獸

2018-07-03T12:21:43Z

Althea: /* Student translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 불금불수.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: "I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird nor beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 不禽不獸

2018-07-03T12:10:18Z

Althea: /* Student translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 불금불수.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: "I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird or beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 不禽不獸

2018-07-03T12:09:15Z

Althea: /* Student translation : (Write your name) */

{{Primary Source Document3
|Image = 불금불수.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: " I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird or beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]