장서각위키 - 사용자 기여 [ko]

2019 啓蒙篇 34 - 37

2019-07-16T12:39:48Z

Canan: /* Sentence 36 : (name) */

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Therefore by making the rituals of marriage, the wise sages of antiquity place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend on his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s kindness of having created and raised him.
 

*Discussion Questions: 
(YO) For 無從而生, I'd probably add who is following, i.e., There is nothing/no one that one can follow and be born. (or, nothing/no one from whom one can be born). 
且人生三歲然後에 始免於父母之懷: Also after people are born and reach the age of three, they start to get out of their parents' embrace. 

==='''Sentence 36 : (name)'''===
----
The one, that plows the field, feeds the soil of a nobleman.

The one that stands on the court, feeds good fortune of a nobleman.

As for people, if they indeed are not mother and father, they don't give birth

Also if one is not a nobleman, you can not eat

The vassal serves the nobleman, like the son serves his father

Soley if there is a place that has rightouness

then one[can] risks his life and vow loyalty

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-15T04:17:01Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 비녕돌진2.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche command his soldiers and divided the attack. Kammul and Tongjam.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and thei qi were drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin truned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you rage up(?), pull something extra ordinary and so be able to motivate the crowd"

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-15T04:15:32Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 비녕돌진2.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche command his soldiers and divided the attack. Kammul and Tongjam.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and thei qi were drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin truned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you can rage up(?) and..."

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-14T14:37:06Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 비녕돌진2.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche command his soldiers and divided the attack. Kammul and Tongjam.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and thei qi were drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin truned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you can exert yourself(?) and..."

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-14T14:36:04Z

Canan: /* Student Translation : Canan */

{{Primary Source Document3
|Image = 비녕돌진2.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche command his soldiers and divided the attack. Kammul and Tongjam.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and thei qi were drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin truned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you can exert yourself(?) and..."

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"
卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.
Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎
"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.
He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.
Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.
With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲
Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.
He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-14T10:52:30Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 비녕돌진2.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche command his soldiers and divided the attack. Kammul and Tongjam.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and thei qi were drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin truned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you can exert yourself(?) and..."

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.
Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎
"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.
He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.
Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 丕寧突陳

2019-07-12T00:22:57Z

Canan: /* Student Translation : Write your name */

(Translation) 2019 童蒙先習

2019-07-10T14:12:32Z

Canan: /* Student Translation : Write your name */

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Write your name'''===
----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T14:12:16Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Write your name'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Write your name'''===
----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 18 - 22

2019-07-09T13:10:36Z

Canan: /* Poem 22: name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
18.

耕田埋春色이요

汲水斗月光이라.

西亭江上月이요

東閣雪中梅라.

19.

飮酒人顔赤이요

食草馬口靑이라.

白酒紅人面이요

黃金黑吏心이라.

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.

}}

=='''Translation'''==

==='''Poem 18: Nadia Arzberger'''===
----
Ploughing fields, burying the spring colors 
Drawing water, ladling the moonlight 
West pavilion, moon above the river 
East chamber, plum flowers in the middle of the snow

*Discussion Questions:
Q1: As discussed in class, should 亭 and 閣 both be translated as pavilion or should one of them be called chamber? 
Q2: Also as discussed in class, we put a more positive spin/beautiful spin on burying spring colors and ladling the moonlight but could this also be taken as more negatively? Such as they are destroying by burying the spring colors and when you ladle water, doesn't it disrupts the reflection?

==='''Poem 19: Canan'''===
----
[By] drinking wine, people's faces getting red

[By] eating grass, horse's mouths getting green

White wine redens people's faces [makes people's faces red]

Gold blackens people's minds [makes people's minds black]

*Discussion Questions:

Which 'right' translation is there for 酒?

==='''Poem 22: Canan'''===
----
Blossoms fall, [so] sad can not sweep

Moon shines, [so] proud can not fall asleep

Moon becomes a mirror between clouds

Wind becomes a zither inside a bamboo grove

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 18 - 22

2019-07-09T13:05:28Z

Canan: /* Poem 19: name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
18.

耕田埋春色이요

汲水斗月光이라.

西亭江上月이요

東閣雪中梅라.

19.

飮酒人顔赤이요

食草馬口靑이라.

白酒紅人面이요

黃金黑吏心이라.

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.

}}

=='''Translation'''==

==='''Poem 18: Nadia Arzberger'''===
----
Ploughing fields, burying the spring colors 
Drawing water, ladling the moonlight 
West pavilion, moon above the river 
East chamber, plum flowers in the middle of the snow

*Discussion Questions:
Q1: As discussed in class, should 亭 and 閣 both be translated as pavilion or should one of them be called chamber? 
Q2: Also as discussed in class, we put a more positive spin/beautiful spin on burying spring colors and ladling the moonlight but could this also be taken as more negatively? Such as they are destroying by burying the spring colors and when you ladle water, doesn't it disrupts the reflection?

==='''Poem 19: Canan'''===
----
[By] drinking wine, people's faces getting red

[By] eating grass, horse's mouths getting green

White wine redens people's faces [makes people's faces red]

Gold blackens people's minds [makes people's minds black]

*Discussion Questions:

Which 'right' translation is there for 酒?

==='''Poem 22: name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 矛盾

2019-07-07T04:39:45Z

Canan: /* Translation */

{{Primary Source Document3
|Image = 모순.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。又譽其矛曰吾矛之利，於物無不陷也。或曰以子之矛陷子之楯，何如？其人弗能應也。夫不可陷之楯與無不陷之矛，不可同世而立。《韓非.難一》
}}

=='''Translation'''==

==='''Student Translation : Emma'''===

In the state of Chu there was a man selling shields and spears. Praising the shield he said, "My shield's sturdiness, there is nothing that can break it." Also, he praised his spear saying, "As for the sharpness of my spear there is nothing that it will not break." Someone said, "With your spear damage your shield. What would it be like?" The man could not answer it. Now, the shield that can not be damaged and the spear that can damage everything can not share one world and stand together.

----

*Discussion Questions: 
(YO) Any thoughts on how to translate 夫 as the sentential particle?

(CA) 夫 is often used as it introduces an opinion you maybe can stress it in the beginng of a sentences like Emma already did with "Now," or maybe "So,"/"Well," would also function good.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 01 - 03

2019-07-07T04:30:12Z

Canan: /* Sentence 1 : I.Yi */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

上有天하고 下有地하니 天地之間에 有人焉하고 有萬物焉하니 日月星辰者는 天之所係也요, 江海山嶽者는 地之所載也요 父子君臣長幼夫婦朋友者는 人之大倫也라.

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

*所V : place where/that which V N之所 V : that which N V

:'''上有天下有地天地之間有人焉有萬物焉日月星辰者天之所係也江海山嶽者地之所載也父子君臣長幼夫婦朋友者人之大倫也'''

2.

以東西南北으로 定天地之方하고, 以靑黃赤白黑으로 定物之色하고 以酸鹹辛甘苦로 定物之味하고, 以宮商角緻羽로 定物之聲하고 以一二三四五六七八九十白千萬億으로 總物之數하니, 右首篇이라.

*以 N V

*N1之N2

:'''以東西南北定天地之方以靑黃赤白黑定物之色以酸鹹辛甘苦定物之味以宮商角緻羽로 定物之聲以一二三四五六七八九十白千萬億總物之數'''

'''::: 天篇 :::'''

3.

日出於東方하여 入於西方하니, 日出則爲晝요 日入則爲夜이니 夜則月星著見焉하니라.

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

*Discussion Questions:

(YO) AB之間 would be "the space between A and B," and we can just take it as "between A and B"; Between heaven and earth, there are people." 
(CA) Why is it the sky but not the earth? I think we should use either put the everywhere or leave it out totally.

 

==='''Sentence 2 : Stella'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

*Discussion Questions:

(YO) I like the way you read it as a suggestive mood—it sounds different from the usual authoritative voice heard in this kind of accounts. By the way, how would you indicate the lexical shift from 定 to 總 in the last line?

==='''Sentence 3 : Kristina Kaltenbach'''===
----
The sun comes out from the east and it enters in the west.
When the sun comes up then it becomes day and when the sun enters then it becomes night.
When it is night, then the moon and the stars appear visibly in it.

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 01 - 03

2019-07-07T04:29:52Z

Canan: /* Sentence 1 : I.Yi */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

上有天하고 下有地하니 天地之間에 有人焉하고 有萬物焉하니 日月星辰者는 天之所係也요, 江海山嶽者는 地之所載也요 父子君臣長幼夫婦朋友者는 人之大倫也라.

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

*所V : place where/that which V N之所 V : that which N V

:'''上有天下有地天地之間有人焉有萬物焉日月星辰者天之所係也江海山嶽者地之所載也父子君臣長幼夫婦朋友者人之大倫也'''

2.

以東西南北으로 定天地之方하고, 以靑黃赤白黑으로 定物之色하고 以酸鹹辛甘苦로 定物之味하고, 以宮商角緻羽로 定物之聲하고 以一二三四五六七八九十白千萬億으로 總物之數하니, 右首篇이라.

*以 N V

*N1之N2

:'''以東西南北定天地之方以靑黃赤白黑定物之色以酸鹹辛甘苦定物之味以宮商角緻羽로 定物之聲以一二三四五六七八九十白千萬億總物之數'''

'''::: 天篇 :::'''

3.

日出於東方하여 入於西方하니, 日出則爲晝요 日入則爲夜이니 夜則月星著見焉하니라.

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

*Discussion Questions:

(YO) AB之間 would be "the space between A and B," and we can just take it as "between A and B"; Between heaven and earth, there are people."
(CA) Why is it the sky but not the earth? I think we should use either put the everywhere or leave it out totally.

 

==='''Sentence 2 : Stella'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

*Discussion Questions:

(YO) I like the way you read it as a suggestive mood—it sounds different from the usual authoritative voice heard in this kind of accounts. By the way, how would you indicate the lexical shift from 定 to 總 in the last line?

==='''Sentence 3 : Kristina Kaltenbach'''===
----
The sun comes out from the east and it enters in the west.
When the sun comes up then it becomes day and when the sun enters then it becomes night.
When it is night, then the moon and the stars appear visibly in it.

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 09 - 13

2019-07-07T04:26:44Z

Canan: /* Poem 13 : name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

==='''Poem 9 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 10 : Nadia Arzberger'''===
----
Heaven, earth, people, [the] three realms 
Monarch, teacher, father, [are of] one body 
Heaven [and] earth become father [and] mother 
Sun [and] moon are like older [and] younger brothers

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm? 
(YO) Good question. I think the human realm is specific to human (and societal/civilizational) matters, whereas the earthly realm can encompass all the rest, such as geography, natural environment, animals, plants, and so on. 

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation. 
(YO) I was wondering about it myself. Brothers of whom? Does it say that heaven and earth are like the parents of all things in the world and the sun and the moon are examples of the offsprings of heaven and earth, who are brothers with each other?

==='''Poem 13 : Canan'''===
----
When the wife is wise the trouble of the husband is small

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

What is our understand of 家? And how would it be understood/ used during the Chosŏn Period? Was it rather family (Mother, father children, grandparents, aunts etc.) or was it in the meaning of home as a stock (with animals and slaves etc.)?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 05 - 07

2019-07-04T12:54:46Z

Canan: /* Poem 7 : name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
5.

春水滿四澤이요

夏雲多奇峯이라.

秋月揚明輝요

冬嶺秀孤松이라.

6.

日月籠中鳥요

乾坤水上萍이라.

白雲山上蓋요

明月水中珠라.

7.

月爲宇宙燭이요

風作山河鼓라.

月爲無柄扇이요

星作絶纓珠라.

}}

=='''Translation'''==

==='''Poem 5 : Ethan'''===
----
Spring water fills ponds everywhere.

Summer clouds abound in strange peaks.

Fall's moon casts bright light far and wide

Winter hills' lonely pine tree stands out.

==='''Poem 6 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 7 : Canan'''===
----
The moon is the candle of the universe

Wind makes mountains and rivers drum

The moon is a fan without a handle

Stars are scattered pearls of a hat string

*Discussion Questions:

How do we translate 作 in the last line? Since it is a poem does it have to be parallel to 爲? If so, maybe: "Stars make [the sight of] scattered pearls of a hat string"

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-04T02:25:10Z

Canan: /* Poem 4 : name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : Olga'''===
----

The sky is high; the sun and moon are bright. 
The earth is thick; herbs and trees are born from it. 
The moon rises - the sky opens its eye. 
The mountains are tall - the land lifts its head.

*Discussion Questions:

1. Should 天 be consistently translated as Heaven, sky or from case to case as one or the other? 

2. In the last line could we take a liberty to say "the mountains are ''standing tall''" to make a sentence structure parallel to the one in line three?

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include the particle ''the'' ? What about state of being verbs and the preposition ''when'' (i.e. "when spring comes...")? What effect does not including/including these words have? Which do you think is a closer approximation to the source text? 
(YO) The issue of the definite article "the" is not easy. Native speakers generally have different opinions about using it. Not being a native speaker of English, I can't make a trustworthy judgment. (Can anybody jump in?) As for the conjunctive "when," you're right, the original text does not have it in the literal sense. So, you may have to ask yourself, which--adding it or not, or adding something else--would render the line better.

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets? 

(YO) I'd look for a pair of words that hold similar kind of synonymy between them, so that it would convey a comparable variation.

==='''Poem 4 : Canan'''===
----
Sun and moon, mirror of 100000 years

River and mountain, 100000 ancients of folding screens

East and west are doors of sun and moon

South and north are the path of wild goose.

*Discussion Questions:

Is the Mirror 100000 years old? Or is it reflecting 100000 years?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-03T13:46:46Z

Canan: /* Poem 4 : name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : Olga'''===
----

The sky is high; the sun and moon are bright. 
The earth is thick; herbs and trees are born from it. 
The moon rises - the sky opens its eye. 
The mountains are tall - the land lifts its head.

*Discussion Questions:

1. Should 天 be consistently translated as Heaven, sky or from case to case as one or the other? 

2. In the last line could we take a liberty to say "the mountains are ''standing tall''" to make a sentence structure parallel to the one in line three?

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include the particle ''the'' ? What about state of being verbs and the preposition ''when'' (i.e. "when spring comes...")? What effect does not including/including these words have? Which do you think is a closer approximation to the source text? 
(YO) The issue of the definite article "the" is not easy. Native speakers generally have different opinions about using it. Not being a native speaker of English, I can't make a trustworthy judgment. (Can anybody jump in?) As for the conjunctive "when," you're right, the original text does not have it in the literal sense. So, you may have to ask yourself, which--adding it or not, or adding something else--would render the line better.

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets? 

(YO) I'd look for a pair of words that hold similar kind of synonymy between them, so that it would convey a comparable variation.

==='''Poem 4 : name'''===
----
Sun and moon, mirror of 100000 years

River and mountain, 100000 ancients of folding screens

East and west are doors of sun and moon

South and north are the path of wild goose.

*Discussion Questions:

Is the Mirror 100000 years old? Or is it reflecting 100000 years?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]