장서각위키 - 사용자 기여 [ko]

(Translation) 金氏撲虎

2018-07-19T00:07:54Z

Brasoly:

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

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

{{둥근 모서리2
| =
金氏. 安東人. 適散員兪天桂. 洪武辛巳. 天桂當行戌. 謂其妻曰. 今日吉. 吾將出宿於外. 其妻曰. 吾亦出宿矣. 遂入室裝糧. 夜半忽有人驚呼聲. 婢僕皆縮頸. 金挺身出. 虎已攫夫去. 金把木弓. 呌呼而前. 左手執夫. 右手撲虎. 幾至六十步許. 虎委之而止. 金曰. 爾旣攫我夫. 欲幷取我邪. 虎乃去. 夫氣絶. 金負而歸家. 黎明夫甦. 其夜虎又至. 唐突大吼. 金又開門荷杖語虎曰. 爾亦含靈之物. 何若是之甚乎. 虎齧舍傍梨樹而去. 樹乃枯.

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Bryan SAUVADET'''===
----
金氏. 安東人.

Lady Kim was a person of Andong.

適散員兪天桂.

She was married to the military Yuch’ŏn’gye.

洪武辛巳.

On the Hongwu year of the metal snake (1401),

天桂當行戌.

The husband had to serve corvée duty,

謂其妻曰.

He told his wife and said:

今日吉.

'Today is auspicious

吾將出宿於外.

I will go out, sleep outside.'

其妻曰.

His wife said:

吾亦出宿矣.

‘I will also go out to sleep.’

遂入室裝糧.

Accordingly, she went to the house to prepare provisions.

夜半忽有人驚呼聲.

In the middle of the night, suddenly, some surprised people were screaming,

婢僕皆縮頸.

Servants and slaves they were cowering.

金挺身出.

Lady Kim confidently marched out.

虎已攫夫去.

A tiger had already snatched the husband and went away.

金把木弓.

Lady Kim grabbed a wooden bow,

呌呼而前.

She advanced,

左手執夫.

With the left hand she grabbed her husband,

右手撲虎.

With the right hand she beat the tiger,

幾至六十步許.

She was beating him for about sixty steps.

虎委之而止.

So the tiger dropped the husband and desisted.

金曰.

Lady said :

爾旣攫我夫.

‘You have already snatched my husband,

欲幷取我邪.

You want to take me as well?’

虎乃去.

So thereby the tiger left

夫氣絶.

The husband fainted

金負而歸家.

So lady Kim put him on her back and returned to the house.

黎明夫甦.

At down, the husband woke up.

其夜虎又至.

That night, the tiger came again,

唐突大吼.

There was a daring roar.

金又開門荷杖語虎曰.

She opened the door, holding a bat and she said to the tiger:

爾亦含靈之物.

‘Are you also a thing of spirit

何若是之甚乎.

How can you be so serious like this?’

虎齧舍傍梨樹而去.

The tiger gnawed on a tree at the side of the house and left.

樹乃枯.

The tree dried up right away

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

With care, she come to the house to pack food, the husband who as about to do his military duty go outside and sleep outside the house.

夜半忽爲虓虎攫. 追奔手撲俾無傷.

In the middle of the night, suddenly, captured by a tiger, running chasing, she hit it so the husband was not harmed.

大吼重來最可驚. 開門荷杖語丁寧.

The big roar came again, which was the most startling. She open the door with the stick and said a warning.

縱然囓樹終無害. 始信毛蟲亦性靈.

Even if with the gnawed tree there was eventually no harm. Now we believe that the hairy creature has a nature and soul.

*Discussion Questions:

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

(Translation) 金氏撲虎

2018-07-19T00:06:13Z

Brasoly:

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

__TOC__

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

{{둥근 모서리2
| =
金氏. 安東人. 適散員兪天桂. 洪武辛巳. 天桂當行戌. 謂其妻曰. 今日吉. 吾將出宿於外. 其妻曰. 吾亦出宿矣. 遂入室裝糧. 夜半忽有人驚呼聲. 婢僕皆縮頸. 金挺身出. 虎已攫夫去. 金把木弓. 呌呼而前. 左手執夫. 右手撲虎. 幾至六十步許. 虎委之而止. 金曰. 爾旣攫我夫. 欲幷取我邪. 虎乃去. 夫氣絶. 金負而歸家. 黎明夫甦. 其夜虎又至. 唐突大吼. 金又開門荷杖語虎曰. 爾亦含靈之物. 何若是之甚乎. 虎齧舍傍梨樹而去. 樹乃枯.

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Bryan SAUVADET'''===
----
金氏. 安東人.

Lady Kim was a person of Andong.

適散員兪天桂.

She was married to the military Yuch’ŏn’gye.

洪武辛巳.

On the Hongwu year of the metal snake (1401),

天桂當行戌.

The husband had to serve corvée duty,

謂其妻曰.

He told his wife and said:

今日吉.

‘Today is auspicious

吾將出宿於外.

I will go out, sleep outside.’

其妻曰.

His wife said:

吾亦出宿矣.

‘I will also go out to sleep.’

遂入室裝糧.

Accordingly, she went to the house to prepare provisions.

夜半忽有人驚呼聲.

In the middle of the night, suddenly, some surprised people were screaming,

婢僕皆縮頸.

Servants and slaves they were cowering.

金挺身出.

Lady Kim confidently marched out.

虎已攫夫去.

A tiger had already snatched the husband and went away.

金把木弓.

Lady Kim grabbed a wooden bow,

呌呼而前.

She advanced,

左手執夫.

With the left hand she grabbed her husband,

右手撲虎.

With the right hand she beat the tiger,

幾至六十步許.

She was beating him for about sixty steps.

虎委之而止.

So the tiger dropped the husband and desisted.

金曰.

Lady said :

爾旣攫我夫.

‘You have already snatched my husband,

欲幷取我邪.

You want to take me as well?’

虎乃去.

So thereby the tiger left

夫氣絶.

The husband fainted

金負而歸家.

So lady Kim put him on her back and returned to the house.

黎明夫甦.

At down, the husband woke up.

其夜虎又至.

That night, the tiger came again,

唐突大吼.

There was a daring roar.

金又開門荷杖語虎曰.

She opened the door, holding a bat and she said to the tiger:

爾亦含靈之物.

‘Are you also a thing of spirit

何若是之甚乎.

How can you be so serious like this?’

虎齧舍傍梨樹而去.

The tiger gnawed on a tree at the side of the house and left.

樹乃枯.

The tree dried up right away

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

With care, she come to the house to pack food, the husband who as about to do his military duty go outside and sleep outside the house.

夜半忽爲虓虎攫. 追奔手撲俾無傷.

In the middle of the night, suddenly, captured by a tiger, running chasing, she hit it so the husband was not harmed.

大吼重來最可驚. 開門荷杖語丁寧.

The big roar came again, which was the most startling. She open the door with the stick and said a warning.

縱然囓樹終無害. 始信毛蟲亦性靈.

Even if with the gnawed tree there was eventually no harm. Now we believe that the hairy creature has a nature and soul.

*Discussion Questions:

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

2018 童蒙先習 18 - 22

2018-07-16T05:37:55Z

Brasoly:

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
18. 而況兄弟는 同氣之人이라 骨肉至親이니 尤當友愛요 不可藏怒宿怨하여 以敗天常也니라

:- 하물며 형제간은 기운을 함께 나눈 사람이다. 뼈와 살을 나눈 지극히 가까운 관계이니 더욱 우애해야 할 것이요, 노여움을 마음 속에 감추고 원한을 묵혀서 하늘의 떳떳한 도리를 무너뜨려서는 안 된다.

19. 昔者에 司馬光이 與其兄伯康으로 友愛尤篤하여 敬之如嚴父하고 保之如嬰兒하니 兄弟之道가 當如是也니라 孟子曰孩提之童이 無不知愛其親이며 及其長也하여는 無不知敬其兄也라하시니라

:- 옛적에 司馬光이 그의 형 伯康과 더불어 우애하기를 더욱 돈독히 하여, 형을 엄한 아버지처럼 공경하고, 어린 아이처럼 보호하였으니, 형제간의 도리는 마땅히 이와 같아야 한다. 맹자께서는 “웃을 줄 알고 손을 잡아주고 안아 줄 만한 아이도 자기 어버이를 사랑할 줄 모르는 경우가 없으며, 그가 성장해서는 그 형을 공경할 줄 모르는 이가 없다.”고 하셨다.

'''::朋友有信::'''

20. 朋友는 同類之人이라 益者三友요 損者三友니 友直하며 友諒하며 友多聞이면 益矣요 友便辟하며 友善柔하며 友便佞이면 損矣리라

:- 붕우는 부류가 같은 사람이다. 유익한 벗이 세 종류 있고, 해로운 벗이 세 종류가 있으니, 정직한 사람을 벗하며 신실한 사람을 벗하며 식견이 많은 사람을 벗하면 이롭고, 치우친 사람을 벗하며 구미만 맞추는 사람을 벗하며 말재주만 뛰어난 사람을 벗하면 해롭다.

21. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

:- 벗을 사귀는 것은 그 사람의 德性을 보고 사귀는 것이다. 天子로부터 일반인에 이르기까지 벗을 통해서 자신의 인격을 완성하지 않는 경우가 없으니 그 관계가 소원한 것 같지만 관련되는 것이 지극히 가까운 관계와 같다.

22. 是故로 取友를 必端人하며 擇友를 必勝己니 要當責善以信하며 切切偲偲하여 忠告而善道之하다가 不可則止니라

:- 이 때문에 벗을 사귈 때에는 반드시 단정한 사람을 사귀며, 벗을 가릴 때에는 반드시 나보다 나은 사람을 가려서 사귀어야 한다. 마땅히 진실한 태도를 지니고 좋은 일로 권면할 것을 요구하며 간절하고 자세하게 권면하며 진실한 마음으로 알려주고 선으로 인도하다가 안 되면 친구 관계를 그만두어야 한다.
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : (Write your name)'''===
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*Discussion Questions:

==='''Student 2 : Bryan'''===
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21. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

Being friends means that you have to get friendship with people of virtue. From the Son of Heaven to every common man there is no one who don’t need friends to be accomplished. Friends are divided by careless but this relation, they can get very close.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

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

2018 童蒙先習 09 - 13

2018-07-16T05:28:26Z

Brasoly:

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

:- 만약 혹시라도 임금이면서 임금의 도리를 다하지 못하며 신하이면서 신하의 도리를 다하지 못하면 함께 천하 국가를 다스릴 수 없다. 비록 그렇지만 우리 임금은 훌륭한 정치를 베풀 수 없다고 말하는 이를 임금을 해치는 자라고 하니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

:- 옛적에 商나라 임금 紂가 포학한 짓을 하자 比干이 간하다가 목숨을 잃었으니 충신의 절개가 여기서 극진했다. 공자께서는 신하는 임금을 忠으로 섬겨야 한다고 하셨다.

'''::夫婦有別::'''

11. 夫婦는 二姓之合이라 生民之始며 萬福之原이니 行媒議婚하며 納幣親迎者는 厚其別也라 是故로 娶妻하되 不娶同姓하며 爲宮室하되 辨內外하여 男子는 居外而不言內하고 婦人은 居內而不言外하나니

:- 남편과 아내는 두 성이 합한 관계이다. 백성들이 태어난 시초이며 모든 복의 근원이니 중매를 시행하여 혼인을 의논하며 폐백을 들이고 친히 맞이하는 것은 그 區別을 두터이하기 위한 것이다. 그러므로 아내를 맞아 들이되 같은 姓은 취하지 않으며, 집을 짓되 안과 밖을 구별하여 남자는 밖에 거처하여 안의 일에 대해 말하지 않고, 부인은 안에 거처하여 밖의 일에 대해서는 말하지 않는다.

12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고

13. 婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之惡이면 則家道索(삭)矣리라

:- 만일 <남편이> 씩씩함으로써 대하여 하늘의 굳건한 도리를 體行하고 <아내는> 부드러움으로써 바로잡아 땅이 하늘에 순종하는 도리를 받든다면 집안의 도리가 바로 서게 될 것이다. 만약 이와 반대로 남편이 아내를 마음대로 제어하지 못하여 올바른 도리로 다스리지 못하고, 아내가 남편의 약점을 틈 타 올바른 도리로 섬기지 않아서 三從의 도리를 알지 못하고 七去에 해당하는 악행이 있으면 집안의 법도가 무너질 것이다.
}}

=='''Translation'''==

==='''Passage 9 : Petra Sváková'''===
----
苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

Indeed perhaps being a ruler but not be able to exhaust the way of the ruler, being a subject but not be able to carry out the responsibility of the subject [then it is] not possible '''to join together in ruling the family, the state, and all under the Heaven'''. Nevertheless, saying [that] my ruler is not able [to do this] is called treacherous.

*Discussion Questions:
+ For "天下國家" part I found a reference to Mencius (孟子曰：「人有恆言，皆曰『天下國家』。) in which this part is translated as "The kingdom, the State, the family.". Would this translation be also possible for this text? 
- Yes, thus " join together in ruling the family, the state, and all under the Heaven." The reference we mentioned in class was the ''Great Learning'' 大學 for its line "修身齊家治國平天下".

==='''Passage 10 : Petra Sváková'''===
----
昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

In the past, in the state of Shang1, [there was] king Zhou2 [who was] fierce and cruel. Bi Gan remonstrated against [his doings] and died. The moral integrity of the loyal subject reached to this [point]. Confucius said: "The subject [must] serve the ruler with loyalty."

1 Shang state (dynasty): 1600 BC - 1046 BC

2 King Zhou, also known as Di Xin (1105 BC - 1046 BC), according to Sima Qian was a very capable and quick-witted king in the early years of his reign but in his late years, he preferred drinking and women over morals and ruling the state.

*Discussion Questions:

==='''Passage 11 : Jelena Gledić'''===
----

Husband and wife – the joining of two family names, the beginning of life and people, the source of all happiness. The matchmaker discusses the marriage, welcoming gifts are exchanged, and this [all] emphasizes their mutual difference. That is why when taking a wife, one does not marry one of the same family name. In the home, the inner and the outer [realm] are distinguished. The man resides in the outer and does not discuss the inner, and the woman resides in the inner and does not discuss the outer.

*Discussion Questions:
+ Regarding 福, we discussed in class how to translate it and I thought about its relation with 喜 - when you decide on the translation for one, I think you should have one for the other as well because they are related; so, I decided on happiness for 福 (as its content is the more open-ended and subjective), and joy for 喜 (as in joyous occasion, because it is often used at weddings); this is just a suggestion and I still think fortune could also work. 

+ Regarding 行媒, in class I think we looked at 行 as a verb, but I found that the two characters together mean matchmaker (媒人, as in 禮記．曲禮上：「男女非有行媒，不相知名。」文選．沈約．奏彈王源：「以彼行媒，同之抱布。」). To me it also makes more sense like this, so I hope that is correct. 
(YO) Yes, I think both are fine. The reason I took 行 as a verb was the point that a family employ (or work 行) a matchmaker so that he/she mediate the discussion of marriage, but I think "matchmaker discusses the marriage" does describe it, too.

+ I am not very happy with my solution for 納幣親迎者, so I will gladly take suggestions :) 

+ [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX&refuci=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX&fname=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX-IMG.001.jpg&closed=true 納幣文]

(Kyrie) In class we discussed that 納幣 refers to the bride greeting her parents-in-law and offering wedding presents, which I see reflected in the translation. We also said that 親迎 refers to the groom bringing the bride from her house to his house, which I do not see reflected in the translation. Perhaps e could try something like "the ceremonies of gift giving and retrieving the bride are those which emphasize their mutual difference" ? 
(YO) We could make it more specific—the ceremony of bride's offering gifts to her in-laws and groom's travel to welcome the bride in, something like that? 親迎 is one of the six ceremonies of wedding where the groom goes to the bride's house to meet/welcome her to the ceremony.

==='''Passage 12 : Bryan '''===
----
12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고

If a husband is strong to face it and penetrat the way of the Heaven’s solidity , if his wife rectifies it with softness and succeeds the righteousness of the Earth’s obedience, then the way of household is correct. Contrary to this, if a husband cannot individually control his wife or handle her with the Way,

*Discussion Questions:

==='''Passage 13 : Bryan'''===
----
婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之惡이면 則家道索(삭)矣리라.

The control of the wife cannot be make without the way; if she does not serve her husband with the righteousness, and if the wife ignores the three subordinations of a woman<ref>三從之道 : 삼종지도 / the three subordinations of a woman were to obey: her father as a daughter (Chinese: 未嫁从父; pinyin: Wèijià cóngfù) / her husband as a wife (Chinese: 既嫁从夫; pinyin: Jìjià cóngfū) / her sons in widowhood (Chinese: 夫死从子; pinyin: Fūsǐ cóngzǐ). It first appeared in the Book of Etiquette and Ceremonial 儀禮 and in the Rites of Zhou 周禮.</ref> and has the seven sinful causes of divorce<ref>七去之惡 : 칠거지악 / 시부모에게 순종하지 않음(不順父母) / 아들이 없음(無子) /
음탕함(不貞) / 질투함(嫉妬) / 나쁜 병이 있음(惡疾) / 말이 많음(口說) / 도둑질을 함(竊盜). It first appeared in the Annalects 論語. </ref>, then the way of household will be chaotic.

*Discussion Questions:

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

2018 童蒙先習 09 - 13

2018-07-16T05:00:49Z

Brasoly:

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

:- 만약 혹시라도 임금이면서 임금의 도리를 다하지 못하며 신하이면서 신하의 도리를 다하지 못하면 함께 천하 국가를 다스릴 수 없다. 비록 그렇지만 우리 임금은 훌륭한 정치를 베풀 수 없다고 말하는 이를 임금을 해치는 자라고 하니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

:- 옛적에 商나라 임금 紂가 포학한 짓을 하자 比干이 간하다가 목숨을 잃었으니 충신의 절개가 여기서 극진했다. 공자께서는 신하는 임금을 忠으로 섬겨야 한다고 하셨다.

'''::夫婦有別::'''

11. 夫婦는 二姓之合이라 生民之始며 萬福之原이니 行媒議婚하며 納幣親迎者는 厚其別也라 是故로 娶妻하되 不娶同姓하며 爲宮室하되 辨內外하여 男子는 居外而不言內하고 婦人은 居內而不言外하나니

:- 남편과 아내는 두 성이 합한 관계이다. 백성들이 태어난 시초이며 모든 복의 근원이니 중매를 시행하여 혼인을 의논하며 폐백을 들이고 친히 맞이하는 것은 그 區別을 두터이하기 위한 것이다. 그러므로 아내를 맞아 들이되 같은 姓은 취하지 않으며, 집을 짓되 안과 밖을 구별하여 남자는 밖에 거처하여 안의 일에 대해 말하지 않고, 부인은 안에 거처하여 밖의 일에 대해서는 말하지 않는다.

12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고

13. 婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之惡이면 則家道索(삭)矣리라

:- 만일 <남편이> 씩씩함으로써 대하여 하늘의 굳건한 도리를 體行하고 <아내는> 부드러움으로써 바로잡아 땅이 하늘에 순종하는 도리를 받든다면 집안의 도리가 바로 서게 될 것이다. 만약 이와 반대로 남편이 아내를 마음대로 제어하지 못하여 올바른 도리로 다스리지 못하고, 아내가 남편의 약점을 틈 타 올바른 도리로 섬기지 않아서 三從의 도리를 알지 못하고 七去에 해당하는 악행이 있으면 집안의 법도가 무너질 것이다.
}}

=='''Translation'''==

==='''Passage 9 : Petra Sváková'''===
----
苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

Indeed perhaps being a ruler but not be able to exhaust the way of the ruler, being a subject but not be able to carry out the responsibility of the subject [then it is] not possible '''to join together in ruling the family, the state, and all under the Heaven'''. Nevertheless, saying [that] my ruler is not able [to do this] is called treacherous.

*Discussion Questions:
+ For "天下國家" part I found a reference to Mencius (孟子曰：「人有恆言，皆曰『天下國家』。) in which this part is translated as "The kingdom, the State, the family.". Would this translation be also possible for this text? 
- Yes, thus " join together in ruling the family, the state, and all under the Heaven." The reference we mentioned in class was the ''Great Learning'' 大學 for its line "修身齊家治國平天下".

==='''Passage 10 : Petra Sváková'''===
----
昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

In the past, in the state of Shang1, [there was] king Zhou2 [who was] fierce and cruel. Bi Gan remonstrated against [his doings] and died. The moral integrity of the loyal subject reached to this [point]. Confucius said: "The subject [must] serve the ruler with loyalty."

1 Shang state (dynasty): 1600 BC - 1046 BC

2 King Zhou, also known as Di Xin (1105 BC - 1046 BC), according to Sima Qian was a very capable and quick-witted king in the early years of his reign but in his late years, he preferred drinking and women over morals and ruling the state.

*Discussion Questions:

==='''Passage 11 : Jelena Gledić'''===
----

Husband and wife – the joining of two family names, the beginning of life and people, the source of all happiness. The matchmaker discusses the marriage, welcoming gifts are exchanged, and this [all] emphasizes their mutual difference. That is why when taking a wife, one does not marry one of the same family name. In the home, the inner and the outer [realm] are distinguished. The man resides in the outer and does not discuss the inner, and the woman resides in the inner and does not discuss the outer.

*Discussion Questions:
+ Regarding 福, we discussed in class how to translate it and I thought about its relation with 喜 - when you decide on the translation for one, I think you should have one for the other as well because they are related; so, I decided on happiness for 福 (as its content is the more open-ended and subjective), and joy for 喜 (as in joyous occasion, because it is often used at weddings); this is just a suggestion and I still think fortune could also work. 

+ Regarding 行媒, in class I think we looked at 行 as a verb, but I found that the two characters together mean matchmaker (媒人, as in 禮記．曲禮上：「男女非有行媒，不相知名。」文選．沈約．奏彈王源：「以彼行媒，同之抱布。」). To me it also makes more sense like this, so I hope that is correct. 
(YO) Yes, I think both are fine. The reason I took 行 as a verb was the point that a family employ (or work 行) a matchmaker so that he/she mediate the discussion of marriage, but I think "matchmaker discusses the marriage" does describe it, too.

+ I am not very happy with my solution for 納幣親迎者, so I will gladly take suggestions :) 

+ [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX&refuci=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX&fname=G002+AKS+KSM-XF.1695.0000-20101008.B070a_A01_00308_XXX-IMG.001.jpg&closed=true 納幣文]

(Kyrie) In class we discussed that 納幣 refers to the bride greeting her parents-in-law and offering wedding presents, which I see reflected in the translation. We also said that 親迎 refers to the groom bringing the bride from her house to his house, which I do not see reflected in the translation. Perhaps e could try something like "the ceremonies of gift giving and retrieving the bride are those which emphasize their mutual difference" ? 
(YO) We could make it more specific—the ceremony of bride's offering gifts to her in-laws and groom's travel to welcome the bride in, something like that? 親迎 is one of the six ceremonies of wedding where the groom goes to the bride's house to meet/welcome her to the ceremony.

==='''Passage 12 : Bryan '''===
----
12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고

If a husband is strong to face it and penetrat the way of the Heaven’s solidity , if his wife rectifies it with softness and succeeds the righteousness of the Earth’s obedience, then the way of household is correct. Contrary to this, if a husband cannot individually control his wife or handle her with the Way,

*Discussion Questions:

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

*Discussion Questions:

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

2018 推句 31 - 40

2018-07-16T02:45:34Z

Brasoly:

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

{{원문텍스트
| =
'''::: 推句 :::'''
32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

}}

=='''Translation'''==

==='''Poem 32 : (Okyang)'''===
----
Birds are sleeping on the tree bordering the pond,

A monk is knocking on a door under the moon.

Oars are going through the moon under the waves,

A boat is pushing down the sky in the water.

*Discussion Questions:
+ (Fran) I think I would find it more poetic if the lines were not in the -ing form (I forget the technical word for this tense). So instead, "Birds sleep on the tree bordering the pond; A monk knocks on a door under the moon; Oars pass through the moon under the waves; A boat presses the sky in the water." 
(UO) I kinda wondered, what about "Birds sleep, on the tree by the pond; A monk knocks, on the door under the moon..."? As you can tell, I am thinking about the break after the first two syllables in each line (e.g., 鳥宿 / 池邊樹) in the original text.

==='''Poem 37 : Bryan'''===
----
37.

鳥逐花間蝶이요

Birds are following the butterflies among flowers,

鷄爭草中蟲이라.

Chiken are competing for bugs on the grass.

鳥喧蛇登樹요

Birds are twittering and the snake are climbing the trees,

犬吠客到門이라.

Dogs are barking when the guest arrive on the gate.

*Discussion Questions:

1- I choose "to twitter" for 喧 and "to bark" for 吠.

2- I think it is more poetic if the lines are in the -ing form, to creat tempo and also includ the reader on the present time of the action.

==='''Poem 39 : (Fran)'''===
----
The moon descends on the paulownia tree;

The wind surrounds the weeping willow.<ref>These first two lines are from a poem by Shao Yong (1011-1077) of the Song Dynasty. He was a neo-Confucian philosopher and mathematician influenced by his study of the ''Yijing'', which led him to believe that numbers are the key to understanding the universe. Shao Yong's ideas influenced Gottfried Wilhelm Leibniz (1646-1716) and his development of the binary arithmetic system. (YO) The entire poem reads: "The moon descends on the paulownia tree; The wind surrounds the weeping willow. In the depth of the courtyard people are quiet again; Of this scene, with whom do I speak?" 月到梧桐上，風來楊柳邊。院深人復靜，此景共誰言。(The poem is collected by Cheng Yi 程頤 (1033-1107) in his ''Yichuan Jirangji'' 伊川擊壤集, ''juan'' 12</ref>

The thronging stars deploy in the blue sky,

The falling leaves battle on the autumn mountain. 

*Discussion Questions:

+ I am going for poetic impact here rather than literalism--so, for example, "The moon descends on the paulownia tree" rather than "The moon arrives on top of the paulownia tree."
 
- It also works literally, I think.

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

2018 童蒙先習 05 - 08

2018-07-10T00:24:01Z

Brasoly:

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
5. 苟或父而不子其子하며 子而不父其父하면 其何以立於世乎리오 雖然이나 天下에 無不是底父母라 父雖不慈나 子不可以不孝니

:- 만약 혹시라도 부모이면서 자기 자식을 사랑하지 아니하며 자식이면서 자기 부모를 사랑하지 아니하면 어떻게 세상에서 자립할 수 있겠는가. 비록 그렇지만 천하에는 善하지 않은 부모가 없는지라 부모가 비록 자식을 사랑하지 않더라도 자식은 효도하지 않아서는 안 된다

6. 昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之道가 於斯至矣로다 孔子曰五刑之屬이 三千이로되 而罪莫大於不孝라하시니라.

:- 옛적에 위대하신 舜임금이 아버지는 완악하고 어머니는 모질어서 일찍이 순을 죽이려 하거늘 순은 효도로써 화합하고 끊임없이 다스려 악한 일을 하지 않게 하셨으니 효자의 도리가 여기에서 지극하였다. 공자께서는 “五刑에 해당하는 죄목이 삼천 가지이지만 그 중에서 불효보다 더 큰 죄가 없다.”고 말씀하셨다.

'''::君臣有義::'''

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

:- 임금과 신하는 하늘과 땅처럼 분명히 구분되는 관계이다. 임금은 높고 귀하며 신하는 낮고 천하니 존귀한 이가 비천한 이를 부리고 비천한 이가 존귀한 이를 섬기는 것은 천지간의 어디에나 통용되는 도리이며 예나 지금을 막론하고 통용되는 의리이다.

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

:- 이 때문에 임금은 元의 도리를 體行하여 명령을 내리는 존재이고 신하는 임금을 도와 착한 일을 아뢰고 부정한 일을 막는 존재이다. 임금과 신하가 만날 때에 각각 자신의 도리를 극진히 하여 함께 공경하여 지극한 정치를 이루어야 한다.
}}

=='''Translation'''==

==='''Passage 5 : (Kyrie)'''===
----
If one is a father but does not treat his son like a son, or one is a son but does not treat his father like a father, then how do they stand in the world?
Never-the-less, in the entire world there are no parents who are not right. Even if the father does not love his son, the son must be filial.

*Discussion Questions:
+I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this? 
(YO) If we were to take it as "to achieve" (and 是底 as "to achieve being right"), the expected word order would be 底是 not 是底. My explanation in class was that －底 was an earlier character for modern Chinese －的, a grammatical suffix indicating subordination (A的B=A's B; V的 B=V-ing or V-ed B <他說的話 words that he said>). It would then make 是底父母 'parents who are right' and 不是底父母 'parents who are not right'. Ewa suggested a different idea, which took 底 as a verb meaning 'to anchor' or 'to secure' (I think Kyrie's suggestion for 'to achieve' is in the same vein), as in 永厎烝民之生 "to secure the (happy) lives of the multitude of people forever" in the ''Shangshu'' (''Book of Documents''), and took it as "parents who are not right and supportive (or something like that)". My hesitation was then that we would expect a 之 after 是, i.e., 不是底之父母.

==='''Passage 6 : (Okyang)'''===
----
In the past, the great Shun’s mischievous father and his evil mother once wanted to kill him.
Shun settled it down in harmony with filial piety, subdued constantly so as not to lean towards wickedness.
His way of filial action reached in such a degree.
Kongzi said that the number of crimes that belongs to the Five Punishments is three thousand, but nothing is grater than an unfilial action.

*Discussion Questions:
+ If we has Kongzi (K. Kongja) for Confucius, then shouldn't we have Shun instead of Sun? 
+ You translated 蒸蒸乂 as 'subdue' but I wonder how we should take 蒸蒸 there. 
+ To be more literal, "three thousand things belong to the five punishments, but nothing is worse than the unfilial action" could be "the number of crimes that belong to (or "subject to") the Five Punishments (treated as a proper name, thus needs to be capitalized) is three thousand, but nothing is grater than an unfilial action."

(Kyrie) I think it would probably be best to be consistent by using all Chinese or all Korean pronunciations for the names that appear in the same passage.

==='''Passage 7 : Bryan Sauvadet'''===
----
7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

Rulers and subjects share heavens and earth. Rulers are respected and valuable while subjects are humble and worthless. The highness and nobility of rulers give to subjects humble and low circumstances, as well as the humble and low circumstances of subjects create the high and noble condition of rulers. [Their relation] cross heavens and earth and the righteousness pass through the past as present time.

*Discussion Questions:

1- 天地之'''分''' = 分 here seen meaning 'sharing' more than 'divided'.

2- 天地之常經 = I am not sur about what is crossing Heaven and earth ... so I think it is the relation between rulers and subjects.

3- 古今 = 'from past to present time' or 'across the ages' ...

==='''Passage 8 : Fran'''===
----
Therefore, when it comes to the ruler, he embodies the primary and issues orders and decrees. As for the minister, he adjusts the primary and displays goodness and blocks out the perverse. When they gather together, they each consummate their paths, collegially assist each other, and govern by means of this excellence.
*Discussion Questions:
+ I had qualms about translating 同寅協恭. I take 同寅 to be a noun meaning colleague--or is that only a modern reading? But the phrase seems to render this into an adverb, hence "collegial assistance." 
- I take 同寅協恭 a combination of two verb phrases (VP), 同寅 (to share respect) and 協恭 (to concert reverence). This is based on the Han-dyansty philological scholarship: 寅,居敬也。(說文); 寅,敬也。(爾雅). Also for the line from the ''Shangshu'', 《書‧皋陶謨》：『百僚師師，百工惟時……同寅協恭，和衷哉。』 ("the various ministers will emulate one another; all the officers will accomplish their duties at the proper times…When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. (Legge's gtranslation from CTEXT), Kong Yingda 孔穎達 glossed 『使同敬合恭而和善。』 ("to let share/conjoin in respect and combine reverence, so that they harmonize their goodness/strengths"—I think 善 is more of strengths than moral goodness). The modern meaning 'colleague, collegial' is apparently an extension of these meanings. 
+ The characters 臻至 both individually mean "to arrive", but I'm following my dictionary rendering of it as a binome meaning "excellence." But should or could the whole phrase 以臻至治 read as "By means of arriving [at the collegial assistance] attain governing"? 
- I think 臻 as verb means 'to attain, achieve, arrive' as you have it; 至 is a prefix, as in 至善 'extreme goodness, extremely good', 至高 'extremely high', etc—rather than 臻至 together as a binome. Hence, 'to attain/arrive at an extreme governing'?

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

2018 童蒙先習 05 - 08

2018-07-10T00:18:46Z

Brasoly:

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
5. 苟或父而不子其子하며 子而不父其父하면 其何以立於世乎리오 雖然이나 天下에 無不是底父母라 父雖不慈나 子不可以不孝니

:- 만약 혹시라도 부모이면서 자기 자식을 사랑하지 아니하며 자식이면서 자기 부모를 사랑하지 아니하면 어떻게 세상에서 자립할 수 있겠는가. 비록 그렇지만 천하에는 善하지 않은 부모가 없는지라 부모가 비록 자식을 사랑하지 않더라도 자식은 효도하지 않아서는 안 된다

6. 昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之道가 於斯至矣로다 孔子曰五刑之屬이 三千이로되 而罪莫大於不孝라하시니라.

:- 옛적에 위대하신 舜임금이 아버지는 완악하고 어머니는 모질어서 일찍이 순을 죽이려 하거늘 순은 효도로써 화합하고 끊임없이 다스려 악한 일을 하지 않게 하셨으니 효자의 도리가 여기에서 지극하였다. 공자께서는 “五刑에 해당하는 죄목이 삼천 가지이지만 그 중에서 불효보다 더 큰 죄가 없다.”고 말씀하셨다.

'''::君臣有義::'''

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

:- 임금과 신하는 하늘과 땅처럼 분명히 구분되는 관계이다. 임금은 높고 귀하며 신하는 낮고 천하니 존귀한 이가 비천한 이를 부리고 비천한 이가 존귀한 이를 섬기는 것은 천지간의 어디에나 통용되는 도리이며 예나 지금을 막론하고 통용되는 의리이다.

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

:- 이 때문에 임금은 元의 도리를 體行하여 명령을 내리는 존재이고 신하는 임금을 도와 착한 일을 아뢰고 부정한 일을 막는 존재이다. 임금과 신하가 만날 때에 각각 자신의 도리를 극진히 하여 함께 공경하여 지극한 정치를 이루어야 한다.
}}

=='''Translation'''==

==='''Passage 5 : (Kyrie)'''===
----
If one is a father but does not treat his son like a son, or one is a son but does not treat his father like a father, then how do they stand in the world?
Never-the-less, in the entire world there are no parents who are not right. Even if the father does not love his son, the son must be filial.

*Discussion Questions:
+I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this? 
(YO) If we were to take it as "to achieve" (and 是底 as "to achieve being right"), the expected word order would be 底是 not 是底. My explanation in class was that －底 was an earlier character for modern Chinese －的, a grammatical suffix indicating subordination (A的B=A's B; V的 B=V-ing or V-ed B <他說的話 words that he said>). It would then make 是底父母 'parents who are right' and 不是底父母 'parents who are not right'. Ewa suggested a different idea, which took 底 as a verb meaning 'to anchor' or 'to secure' (I think Kyrie's suggestion for 'to achieve' is in the same vein), as in 永厎烝民之生 "to secure the (happy) lives of the multitude of people forever" in the ''Shangshu'' (''Book of Documents''), and took it as "parents who are not right and supportive (or something like that)". My hesitation was then that we would expect a 之 after 是, i.e., 不是底之父母.

==='''Passage 6 : (Okyang)'''===
----
In the past, the great Shun’s mischievous father and his evil mother once wanted to kill him.
Shun settled it down in harmony with filial piety, subdued constantly so as not to lean towards wickedness.
His way of filial action reached in such a degree.
Kongzi said that the number of crimes that belongs to the Five Punishments is three thousand, but nothing is grater than an unfilial action.

*Discussion Questions:
+ If we has Kongzi (K. Kongja) for Confucius, then shouldn't we have Shun instead of Sun? 
+ You translated 蒸蒸乂 as 'subdue' but I wonder how we should take 蒸蒸 there. 
+ To be more literal, "three thousand things belong to the five punishments, but nothing is worse than the unfilial action" could be "the number of crimes that belong to (or "subject to") the Five Punishments (treated as a proper name, thus needs to be capitalized) is three thousand, but nothing is grater than an unfilial action."

(Kyrie) I think it would probably be best to be consistent by using all Chinese or all Korean pronunciations for the names that appear in the same passage.

==='''Passage 7 : Bryan Sauavdet'''===
----
7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

Rulers and subjects share heavens and earth. Rulers are respected and valuable while subjects are humble and worthless. The highness and nobility of rulers give to subjects humble and low circumstances, as well as the humble and low circumstances of subjects create the high and noble condition of rulers. [Their relation] cross heavens and earth and the righteousness pass through the past as present time.

*Discussion Questions:

1- 天地之'''分''' = 分 here seen meaning 'sharing' more than 'divided'.

2- 天地之常經 = I am not sur about what is crossing Heaven and earth ... so I think it is the relation between rulers and subjects.

3- 古今 = 'from past to present time' or 'across the ages' ...

==='''Passage 8 : Fran'''===
----
Therefore, when it comes to the ruler, he embodies the primary and issues orders and decrees. As for the minister, he adjusts the primary and displays goodness and blocks out the perverse. When they gather together, they each consummate their paths, collegially assist each other, and govern by means of this excellence.
*Discussion Questions:
+ I had qualms about translating 同寅協恭. I take 同寅 to be a noun meaning colleague--or is that only a modern reading? But the phrase seems to render this into an adverb, hence "collegial assistance." 
- I take 同寅協恭 a combination of two verb phrases (VP), 同寅 (to share respect) and 協恭 (to concert reverence). This is based on the Han-dyansty philological scholarship: 寅,居敬也。(說文); 寅,敬也。(爾雅). Also for the line from the ''Shangshu'', 《書‧皋陶謨》：『百僚師師，百工惟時……同寅協恭，和衷哉。』 ("the various ministers will emulate one another; all the officers will accomplish their duties at the proper times…When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. (Legge's gtranslation from CTEXT), Kong Yingda 孔穎達 glossed 『使同敬合恭而和善。』 ("to let share/conjoin in respect and combine reverence, so that they harmonize their goodness/strengths"—I think 善 is more of strengths than moral goodness). The modern meaning 'colleague, collegial' is apparently an extension of these meanings. 
+ The characters 臻至 both individually mean "to arrive", but I'm following my dictionary rendering of it as a binome meaning "excellence." But should or could the whole phrase 以臻至治 read as "By means of arriving [at the collegial assistance] attain governing"? 
- I think 臻 as verb means 'to attain, achieve, arrive' as you have it; 至 is a prefix, as in 至善 'extreme goodness, extremely good', 至高 'extremely high', etc—rather than 臻至 together as a binome. Hence, 'to attain/arrive at an extreme governing'?

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

(Translation) 宗室豐山守

2018-07-08T16:26:45Z

Brasoly:

{{Primary Source Document3
|Image = 종실풍산수.jpg
|English = Magistrate of P’ungsan, a royal kinsman
|Chinese = 宗室豐山守(Chongsil P’ungsan su)
|Korean = 종실풍산수
|Genre =
|Type =
|Author = ''Sŏng Hyŏn'' 成俔 (''Yongjae ch’onghwa'' 慵齋叢話)
|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
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

==='''Bryan Sauvadet'''===
----
宗室豐山守<ref> 豐山 : City in the historic province of Southern Hamgyông 咸鏡南道 - now in the province of Ryanggang 兩江道, North Korea. </ref>。

The Magistrate of P’ungsan was a member of the royal family.

愚騃不辨菽麥<ref> 不辨菽麥: this is an idiomatic expression in Korean. 不辨菽麥 (불변숙맥)

《콩과 보리를 구별 못함》 </ref>。

He was foolish, stupid, and ''could not distinguish beans and wheat''.

家養鵝鴨。

In his house, they brought up geese and ducks.

而不知算計。

Then, He didn't know how count them.

惟以雙雙而數之。

He counted them only by pairing pairs.

一日家僮烹食一鴨。

One day, a servant boy boiled a duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而餘一隻。

And, there remained one duck.

乃大怒杖僕曰。

Then, He fell into a fit of rage, flogged the servant and said:

汝偸我鴨。

"You stole my duck.

必償他鴨。

You must compensate me with another duck.”

翌日僮又烹食一鴨。

The next day, the servant boy, again, boiled another duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而無餘隻。

There was no bird left without a pair.

乃大喜曰。

Then, He was really happy and said:

刑罰不可無也昨夕杖僕。

"I cannot do without punishment. I flogged the servant yesterday evening,

而僕償納之矣。

So the servant compensated by proffering another."

=== ===

*Discussion Questions:

1- I got some difficulties to translate the idiomatic expression 不辨菽麥 (불변숙맥) "콩과 보리를 구별 못함", especially the différence between 菽 콩 and 麥 보리.

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

(Translation) 宗室豐山守

2018-07-08T16:24:24Z

Brasoly:

{{Primary Source Document3
|Image = 종실풍산수.jpg
|English = Magistrate of P’ungsan, a royal kinsman
|Chinese = 宗室豐山守(Chongsil P’ungsan su)
|Korean = 종실풍산수
|Genre =
|Type =
|Author = ''Sŏng Hyŏn'' 成俔 (''Yongjae ch’onghwa'' 慵齋叢話)
|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
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

==='''Bryan Sauvadet'''===
----
宗室豐山守<ref> 豐山 : City in the historic province of Southern Hamgyông 咸鏡南道 - now in the province of Ryanggang 兩江道, North Korea. </ref>。

The Magistrate of P’ungsan was a member of the royal family.

愚騃不辨菽麥<ref> 不辨菽麥: this is an idiomatic expression in Korean. 不辨菽麥 (불변숙맥)

《콩과 보리를 구별 못함》 </ref>。

He was foolish, stupid, and ''could not distinguish beans and wheat''.

家養鵝鴨。

In his house, they brought up geese and ducks.

而不知算計。

Then, He didn't know how count them.

惟以雙雙而數之。

He counted them only by pairing pairs.

一日家僮烹食一鴨。

One day, a servant boy boiled a duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而餘一隻。

And, there remained one duck.

乃大怒杖僕曰。

Then, He fell into a fit of rage, flogged the servant and said:

汝偸我鴨。

"You stole my duck.

必償他鴨。

You must compensate me with another duck.”

翌日僮又烹食一鴨。

The next day, the servant boy, again, boiled another duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而無餘隻。

There was no bird left without a pair.

乃大喜曰。

Then, He was really happy and said:

刑罰不可無也昨夕杖僕。

"I cannot do without punishment. I flogged the servant yesterday evening,

而僕償納之矣。

So the servant compensated by proffering another."

=== ===

*Discussion Questions:

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

2018 學語集 06 - 10

2018-07-08T16:06:06Z

Brasoly:

=='''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'''==

==='''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:

(Kyrie) I think that your use of a colon is a good way to represent the way in which 者 sets the preceding clause apart as the topic of the sentence.

==='''Sentence 7 : Petra Sváková'''===
----
雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud

That which is called the cloud, it is spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud; it follows the wind and goes around; by giving rain and snow it permanently follows the flying dragon.

*Discussion Questions:
+ I am still thinking about how to translate the 龍, but couldn't find a better word for this in English. Maybe Chinese origin/style dragon?

==='''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? 
(Kyrie) Since definitions of 際 include "between," I would say that it could be interpreted that way since the time between spring and summer would be the time when spring changes into summer. However, that would depend on the way in which seasonal divisions were understood. In our contemporary conception of seasonal divisions I don't think there is a notion of a time of transition between each season.
+ Can "潤" be translated as nourishes? 
(YO) I think yes. It is basically to water things so that the become alive, abundant and even lustrous, and not to dry up.

==='''Sentence 9 : Bryan Sauvadet'''===
----
9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼

The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains.

*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:

(Kyrie) I like the image which come with the phrase "sighing so deeply that it becomes difficult to distinguish the earth's length." As though the deepness of the sign corresponds to the amount of land that is visible.
If the verb "issues" is on its own it is a little difficult to understand for me. Perhaps we could say "issues forth"? 
(YO) 尺地 is taken as a word meaning "a foot of land" coming from 一尺之地.

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

2018 學語集 06 - 10

2018-07-08T16:05:35Z

Brasoly:

=='''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'''==

==='''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:

(Kyrie) I think that your use of a colon is a good way to represent the way in which 者 sets the preceding clause apart as the topic of the sentence.

==='''Sentence 7 : Petra Sváková'''===
----
雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud

That which is called the cloud, it is spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud; it follows the wind and goes around; by giving rain and snow it permanently follows the flying dragon.

*Discussion Questions:
+ I am still thinking about how to translate the 龍, but couldn't find a better word for this in English. Maybe Chinese origin/style dragon?

==='''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? 
(Kyrie) Since definitions of 際 include "between," I would say that it could be interpreted that way since the time between spring and summer would be the time when spring changes into summer. However, that would depend on the way in which seasonal divisions were understood. In our contemporary conception of seasonal divisions I don't think there is a notion of a time of transition between each season.
+ Can "潤" be translated as nourishes? 
(YO) I think yes. It is basically to water things so that the become alive, abundant and even lustrous, and not to dry up.

==='''Sentence 9 : Bryan Sauvadet'''===
----
9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼
The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains.

*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:

(Kyrie) I like the image which come with the phrase "sighing so deeply that it becomes difficult to distinguish the earth's length." As though the deepness of the sign corresponds to the amount of land that is visible.
If the verb "issues" is on its own it is a little difficult to understand for me. Perhaps we could say "issues forth"? 
(YO) 尺地 is taken as a word meaning "a foot of land" coming from 一尺之地.

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

2018 童蒙先習 05 - 08

2018-07-03T00:20:18Z

Brasoly: