장서각위키 - 사용자 기여 [ko]

(Translation) 柳得恭春城遊記

2018-07-20T02:05:41Z

Henrylee2018: /* Original Script */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==
This text was written by Yu Tŭkkong (1748-1807). As an illegitimate son in his family, Yu belonged to the so-called Chungin group, the kind of people who were legally prevented from securing a high governmental position in Chosŏn Korea. For this reason, Yu’s academic performance, rather than his career, has been emphasized by existing scholarship. One of the exemplary cases is his argument of justifying the existence of Parhae and of reconstructing the history of Korea by replacing the narrative of “unified Silla” (three kingdoms) with “south and north kingdom.” <ref>허태용, 「조선후기 남북국론(南北國論) 형성의 논리적 과정 검토」, 『동방학지』152, 2010.</ref>However,this overemphasizing on his unique, proto-nationalistic understanding of Korean history also leads to the neglecting of his literary contributions.<ref>안대회,「북학파(北學派) 문인(文人)의 작품(作品)에 나타난 해학(諧謔)과 농담(弄談)의 분석」,『韓國漢文學硏究』67, 2017.</ref> This travel notes on Hanyang in spring, therefore, will be allowing people to see his literary skill, his taste of travel, and the landscape of Chosŏn palaces and Seoul in the late 18th century.

This travel notes described the places that Yu Tŭkkong visited in Hanyang in spring 1770 and the scenes he saw during his trip. It provides the sketch of Seoul and Kyŏngbuk Palace in the late 18th century. Yu visited the place close to today’s Samch'ŏng village(三清洞), several mountains nearby Seoul, the Changhŭng Street and the Hoehyŏn Street, Kyŏngbuk Palace, Nambyŏl Palace (which is no longer existing), Kŭnjŏng Hall, the Kyŏnghoe building, and the Kanŭi observatory. Specifically, when he visited the Kyŏngbuk Palace and Kŭnjŏng Hall, Yu detailed the shapes of the items he saw there, such as statues, stones, trees, lotus, and birds. To further readers’ (or his own) understanding of the stone statues of dogs nearby Kŭnjŏng Hall, for example, he cited an anecdote about the monk Muhak, who was preceptor of the Chosŏn’s founder Yi Sŏnggye, and the origin of these statues and made a comment on it. Also, to give more vivid expression to Mt. Peak, Mt. Tobong, Mt. Inwang, and Mt. Samgak, he made analogies with caps, arrows, writing brushes, and human’s body gestures. By reading this work, people can glance at his sophisticated writing skill in classical Chinese.

This work done by Yu reveals intellectuals travel culture in the late Chosŏn. Not only Yu Tŭkkong traveled to those sites, Lee Tŏkmu and Pak Chiwŏn also joined Yu’s trip. They visited mountains, palaces, halls, streets, bridges and paid much more attention to statues, stones, animals, trees, and flowers they encountered. Some of his preference for visiting, such as going to mountain sites and palaces, still resonate with the travel culture in the 21st century. On the other hand, there is no record of what kind of food he had during the days when he was staying in Hanyang. Compared to the 21st-century tradition under which visitors tried to remember their daily life by noting the food they had tasted, Yu in the writing did not mention about this information. The reason that leads to this discrepancy might be the city’s lacking sufficient food supply or the intellectuals’ not being interested in eating, but it is hard to draw a hash conclusion here. In this sense, the unique travel preference in the 18th century could be a research topic in the future.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清殿), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices.<ref>The original title of this place is 太常寺.</ref> The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''.<ref>The the original term "雲問" here seems to be the typo of "雲間."</ref> At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
|}


=='''Discussion Questions'''==
# What is the difference between the scene of palaces in the late 18th century and that in the 21st century?
# What kinds of descriptions were missing in this travel note?
# By reading this text, what can we characterize as intellectual’s (literati’s, and Chungin’s) travel culture in the late Chosŏn?

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

==='''Student 2 : (Write your name)'''===
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*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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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*Discussion Questions:

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

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

*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:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-20T01:45:16Z

Henrylee2018: /* Discussion Questions */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==
This text was written by Yu Tŭkkong (1748-1807). As an illegitimate son in his family, Yu belonged to the so-called Chungin group, the kind of people who were legally prevented from securing a high governmental position in Chosŏn Korea. For this reason, Yu’s academic performance, rather than his career, has been emphasized by existing scholarship. One of the exemplary cases is his argument of justifying the existence of Parhae and of reconstructing the history of Korea by replacing the narrative of “unified Silla” (three kingdoms) with “south and north kingdom.” <ref>허태용, 「조선후기 남북국론(南北國論) 형성의 논리적 과정 검토」, 『동방학지』152, 2010.</ref>However,this overemphasizing on his unique, proto-nationalistic understanding of Korean history also leads to the neglecting of his literary contributions.<ref>안대회,「북학파(北學派) 문인(文人)의 작품(作品)에 나타난 해학(諧謔)과 농담(弄談)의 분석」,『韓國漢文學硏究』67, 2017.</ref> This travel notes on Hanyang in spring, therefore, will be allowing people to see his literary skill, his taste of travel, and the landscape of Chosŏn palaces and Seoul in the late 18th century.

This travel notes described the places that Yu Tŭkkong visited in Hanyang in spring 1770 and the scenes he saw during his trip. It provides the sketch of Seoul and Kyŏngbuk Palace in the late 18th century. Yu visited the place close to today’s Samch'ŏng village(三清洞), several mountains nearby Seoul, the Changhŭng Street and the Hoehyŏn Street, Kyŏngbuk Palace, Nambyŏl Palace (which is no longer existing), Kŭnjŏng Hall, the Kyŏnghoe building, and the Kanŭi observatory. Specifically, when he visited the Kyŏngbuk Palace and Kŭnjŏng Hall, Yu detailed the shapes of the items he saw there, such as statues, stones, trees, lotus, and birds. To further readers’ (or his own) understanding of the stone statues of dogs nearby Kŭnjŏng Hall, for example, he cited an anecdote about the monk Muhak, who was preceptor of the Chosŏn’s founder Yi Sŏnggye, and the origin of these statues and made a comment on it. Also, to give more vivid expression to Mt. Peak, Mt. Tobong, Mt. Inwang, and Mt. Samgak, he made analogies with caps, arrows, writing brushes, and human’s body gestures. By reading this work, people can glance at his sophisticated writing skill in classical Chinese.

This work done by Yu reveals intellectuals travel culture in the late Chosŏn. Not only Yu Tŭkkong traveled to those sites, Lee Tŏkmu and Pak Chiwŏn also joined Yu’s trip. They visited mountains, palaces, halls, streets, bridges and paid much more attention to statues, stones, animals, trees, and flowers they encountered. Some of his preference for visiting, such as going to mountain sites and palaces, still resonate with the travel culture in the 21st century. On the other hand, there is no record of what kind of food he had during the days when he was staying in Hanyang. Compared to the 21st-century tradition under which visitors tried to remember their daily life by noting the food they had tasted, Yu in the writing did not mention about this information. The reason that leads to this discrepancy might be the city’s lacking sufficient food supply or the intellectuals’ not being interested in eating, but it is hard to draw a hash conclusion here. In this sense, the unique travel preference in the 18th century could be a research topic in the future.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
|}


=='''Discussion Questions'''==
# What is the difference between the scene of palaces in the late 18th century and that in the 21st century?
# What kinds of descriptions were missing in this travel note?
# By reading this text, what can we characterize as intellectual’s (literati’s, and Chungin’s) travel culture in the late Chosŏn?

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

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

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*Discussion Questions:

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

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

*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:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-20T00:52:13Z

Henrylee2018: /* Introduction */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==
This text was written by Yu Tŭkkong (1748-1807). As an illegitimate son in his family, Yu belonged to the so-called Chungin group, the kind of people who were legally prevented from securing a high governmental position in Chosŏn Korea. For this reason, Yu’s academic performance, rather than his career, has been emphasized by existing scholarship. One of the exemplary cases is his argument of justifying the existence of Parhae and of reconstructing the history of Korea by replacing the narrative of “unified Silla” (three kingdoms) with “south and north kingdom.” <ref>허태용, 「조선후기 남북국론(南北國論) 형성의 논리적 과정 검토」, 『동방학지』152, 2010.</ref>However,this overemphasizing on his unique, proto-nationalistic understanding of Korean history also leads to the neglecting of his literary contributions.<ref>안대회,「북학파(北學派) 문인(文人)의 작품(作品)에 나타난 해학(諧謔)과 농담(弄談)의 분석」,『韓國漢文學硏究』67, 2017.</ref> This travel notes on Hanyang in spring, therefore, will be allowing people to see his literary skill, his taste of travel, and the landscape of Chosŏn palaces and Seoul in the late 18th century.

This travel notes described the places that Yu Tŭkkong visited in Hanyang in spring 1770 and the scenes he saw during his trip. It provides the sketch of Seoul and Kyŏngbuk Palace in the late 18th century. Yu visited the place close to today’s Samch'ŏng village(三清洞), several mountains nearby Seoul, the Changhŭng Street and the Hoehyŏn Street, Kyŏngbuk Palace, Nambyŏl Palace (which is no longer existing), Kŭnjŏng Hall, the Kyŏnghoe building, and the Kanŭi observatory. Specifically, when he visited the Kyŏngbuk Palace and Kŭnjŏng Hall, Yu detailed the shapes of the items he saw there, such as statues, stones, trees, lotus, and birds. To further readers’ (or his own) understanding of the stone statues of dogs nearby Kŭnjŏng Hall, for example, he cited an anecdote about the monk Muhak, who was preceptor of the Chosŏn’s founder Yi Sŏnggye, and the origin of these statues and made a comment on it. Also, to give more vivid expression to Mt. Peak, Mt. Tobong, Mt. Inwang, and Mt. Samgak, he made analogies with caps, arrows, writing brushes, and human’s body gestures. By reading this work, people can glance at his sophisticated writing skill in classical Chinese.

This work done by Yu reveals intellectuals travel culture in the late Chosŏn. Not only Yu Tŭkkong traveled to those sites, Lee Tŏkmu and Pak Chiwŏn also joined Yu’s trip. They visited mountains, palaces, halls, streets, bridges and paid much more attention to statues, stones, animals, trees, and flowers they encountered. Some of his preference for visiting, such as going to mountain sites and palaces, still resonate with the travel culture in the 21st century. On the other hand, there is no record of what kind of food he had during the days when he was staying in Hanyang. Compared to the 21st-century tradition under which visitors tried to remember their daily life by noting the food they had tasted, Yu in the writing did not mention about this information. The reason that leads to this discrepancy might be the city’s lacking sufficient food supply or the intellectuals’ not being interested in eating, but it is hard to draw a hash conclusion here. In this sense, the unique travel preference in the 18th century could be a research topic in the future.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
|}


=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

==='''Student 2 : (Write your name)'''===
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==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*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:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-20T00:46:08Z

Henrylee2018: /* Introduction */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==
This text was written by Yu Tŭkkong (1748-1807). As an illegitimate son in his family, Yu belonged to the so-called Chungin group, the kind of people who were legally prevented from securing a high governmental position in Chosŏn Korea. For this reason, Yu’s academic performance, rather than his career, has been emphasized by existing scholarship. One of the exemplary cases is his argument of justifying the existence of Parhae and of <ref>허태용, 「조선후기 남북국론(南北國論) 형성의 논리적 과정 검토」, 『동방학지』152, 2010.</ref>However,<ref>안대회,「북학파(北學派) 문인(文人)의 작품(作品)에 나타난 해학(諧謔)과 농담(弄談)의 분석」,『韓國漢文學硏究』67, 2017.</ref> This travel notes on Hanyang in spring, therefore, will be allowing people to see his literary skill, his taste of travel, and the landscape of Chosŏn palaces and Seoul in the late 18th century.

This travel notes described the places that Yu Tŭkkong visited in Hanyang in spring 1770 and the scenes he saw during his trip. It provides the sketch of Seoul and Kyŏngbuk Palace in the late 18th century. Yu visited the place close to today’s Samch'ŏng village(三清洞), several mountains nearby Seoul, the Changhŭng Street and the Hoehyŏn Street, Kyŏngbuk Palace, Nambyŏl Palace (which is no longer existing), Kŭnjŏng Hall, the Kyŏnghoe building, and the Kanŭi observatory. Specifically, when he visited the Kyŏngbuk Palace and Kŭnjŏng Hall, Yu detailed the shapes of the items he saw there, such as statues, stones, trees, lotus, and birds. To further readers’ (or his own) understanding of the stone statues of dogs nearby Kŭnjŏng Hall, for example, he cited an anecdote about the monk Muhak, who was preceptor of the Chosŏn’s founder Yi Sŏnggye, and the origin of these statues and made a comment on it. Also, to give more vivid expression to Mt. Peak, Mt. Tobong, Mt. Inwang, and Mt. Samgak, he made analogies with caps, arrows, writing brushes, and human’s body gestures. By reading this work, people can glance at his sophisticated writing skill in classical Chinese.

This work done by Yu reveals intellectuals travel culture in the late Chosŏn. Not only Yu Tŭkkong traveled to those sites, Lee Tŏkmu and Pak Chiwŏn also joined Yu’s trip. They visited mountains, palaces, halls, streets, bridges and paid much more attention to statues, stones, animals, trees, and flowers they encountered. Some of his preference for visiting, such as going to mountain sites and palaces, still resonate with the travel culture in the 21st century. On the other hand, there is no record of what kind of food he had during the days when he was staying in Hanyang. Compared to the 21st-century tradition under which visitors tried to remember their daily life by noting the food they had tasted, Yu in the writing did not mention about this information. The reason that leads to this discrepancy might be the city’s lacking sufficient food supply or the intellectuals’ not being interested in eating, but it is hard to draw a hash conclusion here. In this sense, the unique travel preference in the 18th century could be a research topic in the future.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
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庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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==='''Student 1 : (Write your name)'''===
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==='''Student 2 : (Write your name)'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-20T00:26:24Z

Henrylee2018: /* Introduction */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==
This text was written by Yu Tŭkkong (1748-1807). As an illegitimate son in his family, Yu belonged to the so-called Chungin group, the kind of people who were legally prevented from securing a high governmental position in Chosŏn Korea. For this reason, Yu’s academic performance, rather than his career, has been emphasized by existing scholarship. One of the exemplary cases is his argument of justifying the existence of Parhae and of reconstructing the history of Korea by replacing the narrative of “unified Silla” (three kingdoms) with “south and north kingdom.” However, this overemphasizing on his unique, proto-nationalistic understanding of Korean history also leads to the neglecting of his literature contributions. This travel notes on Hanyang in spring, therefore, will be allowing people to see his literature skill, his taste of travel, and the landscape of Chosŏn palaces and Seoul in the late 18th century.

This travel notes described the places that Yu Tŭkkong visited in Hanyang in spring 1770 and the scenes he saw during his trip. It provides the sketch of Seoul and Kyŏngbuk Palace in the late 18th century. Yu visited the place close to today’s Samch'ŏng village(三清洞), several mountains nearby Seoul, the Changhŭng Street and the Hoehyŏn Street, Kyŏngbuk Palace, Nambyŏl Palace (which is no longer existing), Kŭnjŏng Hall, the Kyŏnghoe building, and the Kanŭi observatory. Specifically, when he visited the Kyŏngbuk Palace and Kŭnjŏng Hall, Yu detailed the shapes of the items he saw there, such as statues, stones, trees, lotus, and birds. To further readers’ (or his own) understanding of the stone statues of dogs nearby Kŭnjŏng Hall, for example, he cited an anecdote about the monk Muhak, who was preceptor of the Chosŏn’s founder Yi Sŏnggye, and the origin of these statues and made a comment on it. Also, to give more vivid expression to Mt. Peak, Mt. Tobong, Mt. Inwang, and Mt. Samgak, he made analogies with caps, arrows, writing brushes, and human’s body gestures. By reading this work, people can glance at his sophisticated writing skill in classical Chinese.

This work done by Yu reveals intellectuals travel culture in the late Chosŏn. Not only Yu Tŭkkong traveled to those sites, Lee Tŏkmu and Pak Chiwŏn also joined Yu’s trip. They visited mountains, palaces, halls, streets, bridges and paid much more attention to statues, stones, animals, trees, and flowers they encountered. Some of his preference for visiting, such as going to mountain sites and palaces, still resonate with the travel culture in the 21st century. On the other hand, there is no record of what kind of food he had during the days when he was staying in Hanyang. Compared to the 21st-century tradition under which visitors tried to remember their daily life by noting the food they had tasted, Yu in the writing did not mention about this information. The reason that leads to this discrepancy might be the city’s lacking sufficient food supply or the intellectuals’ not being interested in eating, but it is hard to draw a hash conclusion here. In this sense, the unique travel preference in the 18th century could be a research topic in the future.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
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庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
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=='''Discussion Questions'''==
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#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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==='''Student 1 : (Write your name)'''===
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==='''Student 2 : (Write your name)'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

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

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-19T04:26:24Z

Henrylee2018: /* Original Script */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*Discussion Questions:

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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-18T16:51:09Z

Henrylee2018: /* Original Script */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)
In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking at something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” '''among clouds'''. At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown, in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read ''History of Song'', so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in their mouths. They fought with each other and voiced like ''huhu''. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
|}


=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-18T16:41:13Z

Henrylee2018: /* Original Script */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

||
(translation)
In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?). On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a waterway. The based stones of the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall was ten shim, and crane, sparrow, heron, and cormorant lived and hatched eggs in the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.
|-
|}


=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-18T16:36:33Z

Henrylee2018: /* Original Script */

{{Primary Source Document3
|Image = 춘성유기1.JPG
|English =
|Chinese = 春城遊記
|Korean = 춘성유기(''Chun-seong-yu-gi'')
|Genre = [[Literati Writings]]
|Type =
|Author = [https://ko.wikipedia.org/wiki/%EC%9C%A0%EB%93%9D%EA%B3%B5 柳得恭(''Yoo Deukgong'')]
|Year = 1770
|Key Concepts= Spring Excursion, Hanyang Castle
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:춘성유기2.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(2)
파일:춘성유기3.JPG|*春城遊記 춘성유기(''Chun-seong-yu-gi'') 1770(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
庚寅三月三日。與燕巖靑莊入三淸洞。渡倉門石橋。訪三淸殿古址。有廢田百卉之所茁。班而坐。綠汁染衣。靑莊多識菜名。余擷而問之。無不對者。錄之數十種。有是哉。靑莊之博雅也。日晩沽酒而飮。翌日登南山。由長興之坊。穿會賢之坊。近山多古宰相居。頹垣之內。古松古檜。落落存矣。試陟其崇阜而望。白岳圓而銳如覆帽。

道峯簇簇如壺中之矢筒中之筆也。仁王如人之已解其拱而其肩猶翼如也。三角如衆夫觀塲。一長人自後俯而瞰之。衆夫之笠。參其頷也。城中之屋。如靑黎之田新畊而粼粼。大道如長川之劈野而露其數曲。人與馬其川中之魚鰕也。都之戶號八萬。其中之此時之方歌方哭方飮食方博奕方譽人毁人方作事謀事。使高處人緫而觀之。可發一笑也。又翌日登太常寺之東臺。六曹樓閣。御河楊柳。慶幸坊白墖。東門外嵐氣。隱隱呈露。最奇者駱山一帶。沙白松靑。明媚如畵。復有一小山。如鴉頭淡墨色。出于駱山之東。始疑爲雲問之楊州之山也。是夕余甚醉。眠於徐汝五杏花之下。又翌日入景福古宮。宮之南門內有橋。橋東有石天祿二。橋西有一鱗鬣。蜿然良刻也。南別宮後庭有穿背天祿。與此酷肖。必移橋西之一而無掌故可證也。渡橋而北。乃勤政殿古址。其陛三級。陛東西角有石犬䧺雌。雌抱一子。神僧無學所以吠南冦。謂犬老以子繼之云。然不免壬辰之火。石犬之罪也歟。齊諧之說。恐不可信。左右螭石上有小窪。近讀宋史。知其爲左右史硯池也。轉勤政殿而北。有日影臺。轉日影臺而西。乃慶會樓古址也。址在潭中。有敗橋可通。兢兢而過。不覺汗焉。樓之柱石也。高可三丈。凡四十八。折者八。外柱方。內柱圓。刻雲龍狀。琉球使臣所謂三壯觀之一也。潭水綠淨。微風送漪。蓮房芡根。沈浮散合。小鯽魚聚水淺處。呷浪而嬉。聞人跫。入而復出。潭有雙島。植松竦茂。其影截波。潭之東有釣者。潭之西守宮䆠與其客䠶帿也。

由東北角橋而渡。艸皆黃精。石皆古礎。礎有窪。似是受柱處雨水盈其中。往往見眢井。北墻之內有簡儀臺。臺上有方玉一。臺西有黧石六。長可五六尺。廣三尺。連鑿水道。臺下之石如硯如帽如缺櫃。其制不可考也。臺殊高朗。可眺北里花木。循東墻而行。三淸石壁迤迤出矣。墻內之松皆十尋。鸛雀鷺鷀。棲宿其上。有純白者。有淡黑者。有軟紅者。頭垂綬者。嘴如匙者。尾如綿者。抱卵而伏者。含枝而入者。相鬪相交。其聲齁齁。松葉悉枯。松下多退羽空卵。從遊尹生發機石。中一純白者尾。擧羣驚翔如雪。西南行有採桑臺碑。丁亥親蠶所也。其北有廢池。內農種稻處也。入衛將所。汲冷泉而飮。庭多垂楊。落絮可掃。借看其先生案。鄭湖陰士龍爲首。扁上亦有所題詩。復出宮圖考之。慶會樓凡三十五間。宮之南門曰光化。北門曰神武。西曰延秋。東曰延春。

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(translation)
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=='''Discussion Questions'''==
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#

=='''Further Readings'''==

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*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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==='''Student 1 : (Write your name)'''===
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*translation:

In the third day of the third month of the Kyŏngjin(庚辰) year (1770), I went to Samch'ŏng village(三清洞) with Pak Chiwŏn and Lee Tŏkmu. We crossed the Ch'angmun stone bridge and visited the historic site of Samch'ŏng Hall(三清洞), in which there were abandoned farmland that has turned into a place where hundreds of flowers and grasses were growing. We sat in an order, and the green liquid coming from the plants colored our clothes. Tŏkmu knew lots of names of the plants, and nothing he couldn’t answer when I picked some and asked him. I recorded tens of kind of plants. Oh, how could he do so? This shows that Tŏkmu was quite knowledgeable. All through day and night of that day, we bought liquor and drank it. On the next day, we climbed Mt. Namsan, starting from the Changhŭng street and going through the Hoehyŏn street. On the mountains near to here were many former residences of the prime ministers in the past. Within these ruined walls there were many pines and other trees that were planted in the ancient time: they stood there naturally and gracefully. We tried to climb the hills and see their views. Mt. Peak was round but sharp as [a man was] placing a hat; Mt. Tobong was tidily crowded and placed as arrows in the pot and writing brushes in the buckets; Mt. Inwang’s shape was like a man ending grappling with his two hands while his shoulders swiftly moving; Mt. Samgak’s shape was like, among people’s crowding and looking on something, a tall man overlooking from behind – and the “people” were like bamboo hats that are embedded with “the tall man’s” chin. The houses in the wall [of Hanyang] were like hazel farmlands, which are clean newly reclaimed. The avenues are like wide rivers, sometimes crooked, that divide wildland, and people and horses are like fish and shrimp in the rivers. The numbers of household registration in the capital were said to reach to 80,000. If people were put in higher places to have a bird’s-eye view on the scene [of the capital] – people’s singing, crying, eating, gambling, praising someone, criticizing someone, working, and planning at that moment, they would laugh at it. On the next day, we went to the east pavilion of Court of Imperial Sacrifices. The buildings of Six Minister, the willows and rivers going around the palace, the white tower in the Kyŏnghaeng street, and fog covering mountains had slightly emerged. The most surprising one was [the scene of] places nearby Mt. Raksan. There were white sands and green pine trees, as blight and beautiful as a picture. There was another hill, colored lightly in ink, like the head of a duck. Since the hill stands in the east of Mt. Raksan, I started to doubt that whether it was “the mountain of Yangju” by Unmun(?). At that night, I was so tired that I slept in Sŏ Yŏo’s home(?).

On the next day, I went to the former Kyŏngbuk palace. In the palace, there was a bridge; on the east of the bridge, there were two stone statues of ancient Chinese holly monster ch'ŏllok; on the west of the bridge, there was a statue of a dragon, which is such a masterpiece in shaping its wriggling. Behind the Nambyŏl palace, there was a statue of Cheonbae ch'ŏllok, which was similar to the dragon statue. For this reason, the Cheonbae ch'ŏllok one must be brought from the west of bridge [in the palace], although no clear evidence could prove it. I crossed the bridge and went toward the north, reaching the historical site of Kŭnjŏng palace, which had three flights of steps. At the east and west corner of steps, there were stone statues of male and female dogs. The female one was holding a puppy in its arm. These were the statues [of dogs] by which the holly monk Muhak warned the bandits from the south (Japan), who said that the descendant [of the dogs] would do its duty when the two get old. However, [the palace] could not survive the Imjin war. How could that be the fault of the dog stone statues? This were the stories coming from books of rumors and legends, so they were unreliable. There are two stone statues of a dragon whose horns have not grown in left and right, respectively, and, upon the statues of dragon there are small hollows. Recently, I read History of Song, so I began to know they were the inkstones for royal historiographers. Moving toward the north from the Kŭnjŏng palace, I reached the Iryŏng pavilion; Moving toward the west from the Iryŏng pavilion, I reached the historical site of the Kyŏnghoe building, which is in a pond and which could be reached through a ruined bridge. Carefully crossing the bridge, I unconsciously broke out in a sweat. The height of pillars of the building was about three chang. There were 48 pillars, eight of which were broken. The shape of the outer pillars was square, and that of inner pillars was round. And dragons and clouds were carved in the pillars, which was, according to the envoy from the Ryukyu Kingdom, one of “the three magnificent.”

The water of the pond is green and clean. When a gentle breeze is blowing, lotus’ seed pod and roots went up and down on the surface of the water and moved. A school of small goldfish gathered into where the water got shallow, drinking the water and playing there. When hearing the voice of someone’s approaching, they went into [where the water was deep] and then show themselves again. There were two islands in the pond, where pine trees planted were dense and standing with reverence. The shadow of the pines was like cutting the wave of the water. At the east of the pond, there was a guy who was fishing. At the west of the pond, there were Imperial Guard and the place where the king lives.

After crossing the bridge in the northeast corner, I found that, in there, the grass was blight and energetic, and that stones were long-lasting and firm. On the stones, there were hollows, in which used to be pillars and in which now are full of waters coming from rains.

There were ruined well. Within the north wall, there was the Kanŭi observatory. Upon the observatory, there was a square jade. On the west of the observatory, there were six stones with yellow and black, whose height could be five to six ch'ŏk, and whose width were three ch'ŏk. Those six stones were connected and built as a water way. The based stones of the the observatory were like inkstones, caps, or something ruined, so the original specifications were untraceable. The observatory is high, in which people could see flowers and trees in the north. Following the east wall, the stone wall of Samch'ŏng village continually emerged. The height of all the pine trees within the wall were ten ''shim'', and crane, sparrow, heron, and cormorant lived and hatched eggs upon the trees. Among those birds, some of them were pure white, some slight black, and some slight red; some’s head were like suspend ribbons, some’s beak like spoons, and some’s tail like cotton; some were hatching eggs and sitting there, some holding branches in moth. They fought with each other and voiced like huhu. Leaves of pine trees were all fallen. Under the pines, there were lots of faded feather and hollow eggs. Mr. Yun who took a trip with me (us) threw a stone toward birds, hitting a white one. The hit one then raised its tail, others shocked and flying away as if it were snowing. Walking toward southwest, we found there was a pavilion of picking mulberry leaves, where the rite of Ch'injam was conducted in 1767. On the north of the pavilion, there was an unused pond, where the farmers who worked for the need of members of royal family farmed. After entering the place where the officers of imperial guards were in, we got some cool spring water to drink. In the courtyard [of the place], there were lots of suspended willows, whose fallen catkins could be removed. I borrowed and looked at the records of former officers who severed here, turning out that the first one was called Chŏng hoŭn saryong. In the horizontal board, there was a poem. After the visiting, I found out the pictures of the palace and examined it. There were 35 rooms in the Kyŏnghoe building; the southern gate of the palace was called Kwanghwa, the northern called Shinmu, the southern called Yŏnch'u, and the east called Yŏnch'un.

*Discussion Questions:

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

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-18T16:21:36Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 柳得恭春城遊記

2018-07-18T06:52:09Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 柳得恭春城遊記

2018-07-18T06:44:44Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 柳得恭春城遊記

2018-07-18T04:32:56Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 成大中靑城雜記醒言

2018-07-18T02:47:37Z

Henrylee2018: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 성언.JPG
|English =
|Chinese = 靑城雜記醒言
|Korean = 청성잡기 성언(''Cheongseongjapgi Seongeon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成大中
|Year = 18C
|Key Concepts= Aphorism
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

This short essay by Sŏngdaejung(成大中, Seongdaejung) provides a social background and justification for the policy of emancipating the slaves.

His status as a son of concubine(庶孼) seems to imply his personal connection with this rebellious groups of slaves described in the document. In the late Choson period, the capital suffered from the activities of many lawless gangs. With the increase of monetary economy and market, the number of people who were detached from the land and subsisted on their participation in the market economy has grown. At the same time, this new domain of social action opened up social places where people with grievances toward government can gather. The member of these gang spanned all the classes of Choson society. In particular, one type of gang, called the compact of swords(劍契, Kŏmgye), consisted mainly of sons of concubine and Chungin(中人, the middle person).<ref> 238쪽.</ref> Although Sŏngdaejung went high up in the hierarchy of officialdom, he might have real connection through this widespread network of gangs.

The presence of the stature of Buddha is also interesting. According to a research, the gangs made a compact of swords and followers against the nobles based on its faith in Maitreya Buddha.

Although the source of this story is unclear, the slave gang that appears in the story is likely to be one of these newly formed gangs in the late Choson period. In the wandering commoners and the run-away slaves often came to Seoul for living, and as a result the population of the capital increased fast. These people often resided outside the gates of the capital city. The geographical reference of the event in the document is also the outside of one of those gates(惠化門外).

The reference to Kija also appears in the Royal instruction that proclaims the emancipation of the government slaves.<ref>순조실록 2권, 순조 1년 1월 28일 을사. http://sillok.history.go.kr/id/kwa_10101028_003 </ref>. One of the Eight Regulations attributed to Kija says those convicted as thieves shall be punished by turning them into slavery. The royal instruction and this essay argues it was only a temporary measure and not to be inherited by the descendants of the punished slaves.

The reference to firewood also indicates that these are the slaves or daily laborers who subsisted mainly by providing their manual labor. Also, the fact that they are identified by their work rather than their master's house might indicate the confusion between the categories of slaves as master's property and daily laborers.

In connection with the Master-Slave compact document of the same period, this essay shows the social change surrounding the status of slaves in the late Choson. Ahn Seungjun, who discovered the Master-Slave compact document, argues that they are symptomatic of the growing social power and grievances of slaves which pressured the government to emancipate the government slaves.<ref>안승준. 2018. "공노비 혁파, 76,067명의 노비문서를 불사르다." 장서각아카데미 왕실문화강좌. http://jsg.aks.ac.kr/cmm/fms/FileDown.do?fileSn=0&atchFileId=FILE_000000000008328</ref>

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
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惠化門外川東石壁，覆以石簷，雙柱支之，亦皆石也。壁面刻佛一軀，目以奴佛，名其川曰佛川。城東樵奴，日聚其下，仰詈之曰，使吾屬爲人奴者，是佛也，佛何眼而視我。聳鐮而鑿之，兩眼皆霔。虐使之怨，乃移於佛，可不畏哉。且其諺云，無是佛則亦無奴。無奴尙可，石佛孰使之無也。余少時，尙見其高峙，其趾川也，每歲大潦，山剝淵實，數十年之間，積沙齊簷，佛軀盡埋，無力可除，果然無是佛也。英宗辛亥，命良産從母，奴婢始縮，而今則無奴婢者居多。今上辛酉，命燒內寺奴婢案，公賤盡矣，私賤肯從役哉。終必歸於無也。大抵世奴婢，非中華聖世法也，獨我東有之。箕子懲盜，創一時之法也，豈使之世役哉。卒乃怨毒，至於鑿佛眼，佛如有靈，當爲之涕而不怒也。今則公籍盡灰，萬眉皆伸，祈天永命，莫大於是。今歲之大熟，歲歲可期，福歸於國，澤歸於奴，無奴婢之家，不足恤也。且亦豈無自賣者耶。此古法也，特不世奴婢爾。

||
(translation)

Slaves’ Buddha and the Public Slaves Emancipated

Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. The firewood slaves on the east of the city wall has been gathering from day to day under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

|-
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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*Translations:
Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. One day, those firewood slaves on the east of the city wall gathered under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
----

*Discussion Questions: Would there be any accounts to show the influence of Buddhism's egalitarian doctrines on Choson's class system (or slavery)?

==='''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:

What kind of trend of the institutionalization changes of Korean slavery could we see in this document?

==='''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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==='''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:Advanced Translation Group]]

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T02:07:20Z

Henrylee2018: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 조선경국전서1.JPG
|English =
|Chinese = 朝鮮經國典序
|Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')
|Genre = [[Literati Writings]]
|Type = Law books
|Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]
|Year = 1394
|Key Concepts= Sets up the government
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
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파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
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=='''Introduction'''==

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

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六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

惟我殿下應天順人。除殘去暴。乃革舊弊。一新敎化。以時考績。黜陟幽明。而治典明矣。輕徭薄賦。休養生民。而敎典明矣。車服有章。上下有別。則禮典可謂明矣。克詰戎兵。折衝禦侮。則政典可謂明矣。議刑得情。民無寃抑。刑典不可謂不明也。允釐百工。以煕庶績。事典不可謂不明也。於是。判三司事奉化伯臣鄭道傳。作爲一書。名之曰經國典。以獻殿下。

宸心是悅。付諸有司藏之金樻。爰命臣揔。序其編端。臣揔竊伏惟念。一代之興。必有一代之制作。苟非明良相得。有同魚水。則何以臻此焉。今我殿下推赤心。委任宰相。而三司公以天人之學。經濟之才。贊襄丕基。馳聘雄文。克成大典。非唯有補於殿下乙夜之覽。且爲子孫萬世之龜鑑也。於戲。其至矣乎。若視爲文具。則書自書人自人矣。何益於治道哉。子思之作中庸也。論九經曰。其所以行之者一也。一者何謂。誠也。臣於是書。亦以此言焉。

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(translation)
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=='''Discussion Questions'''==
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#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

六典之作尚矣。若稽《周礼》，一曰治典，以经邦国，以治官府，以纪万民。
The six principles of administering a country have been created for a long time. If we look back on The Rites of Zhou, Firstly, there is the principle of governing（治典）, used for administering different states, managing the government, and ruling the people.

二曰教典，以安邦国，以教官府，以扰万民。
Secondly, there is the principle of indoctrinating, used for stabilizing the states, instructing the government, and taming the people.

三曰礼典，以和万邦，以统百官，以谐万民。
Thirdly, there is the principle of ethics, used for coordinating the states, commanding the officials, and harmonizing the people.

四曰政典，以平邦国，以正百官，以均万民。
Fourthly, there is the principle of regime, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people.

五曰刑典，以诘邦国，以刑百官，以纠万民。六曰事典，以富邦国，以任百官，以生万民。
Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people.
Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people.

治则吏也，教则礼也，政则兵也，事则工也。
Governance is about the officials？
Indoctrination is about ethics？
Regime is about military affairs？
???

自古以来，天下国家之治乱兴亡，昭然可考。
From ancient time, the rise and fall of a country can be clearly observed in history.

其所以治且兴者，以明夫六典也。其所以乱且亡者，以昧于六典也。
The reason why a country become politically stable and prosperous is that it has a clear understanding of the six principles. The reason why a country became politically instable and perished is that it is ignorant of the six principles.

高丽之季，政教陵夷，纲纪颓败。所谓六典者，名存实无。有志之士，扼腕叹息者久矣。乱极复治，理之必然。
Towards the end of the end of the Goryeo dynasty, the regime and indoctrination have declined. The so called six principles existed in names only. People with noble aspirations sigh while wringing their hands for a long time. Once a country reaches its uttermost of instability, it will return to the status of stability, this is inevitable.

惟我殿下，应天顺人，除残去暴，乃革旧弊，一新教化。
Your highness follows the mandate of heaven and comply with the popular wishes of the people. Abolished those are ruthless and disposed those are cruel. Therefore, the maladministration was transformed and the indoctrination was renewed.

以时考绩，黜陟幽明，而治典明矣。
Assessing working performance of the officials at an appropriate time, demote officials that are badly behaved, promote officials that are enlightened. Therefore, the principle of governing is cleared.

轻徭薄赋，修养生民，而教典明矣。
Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared.

车服有章，上下有别，则礼典可谓明矣。
The use of carriage and clothing? are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared.

克诘戎兵，折冲御侮，则政典可谓明矣。
Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared.

议刑得情，民无冤抑，刑典不可谓不明也。
The conviction of criminals is precisely based on details of each case, there isn’t any injustice among the people. The principle of justice is no doubt cleared.

允釐百工，以熙庶绩，事典不可谓不明也。
All the officials fulfill their own part of duty, many of the things will be prosperous. The
principle of chores is no doubt cleared.

于是，判三司事奉化伯，臣郑道传，作为一书，名之曰《经国典》，以献殿下。
Therefore, as判三司事奉化伯 and a minister, ? I wrote this book, named it Statutes of the Governance of Joseon and presented it to your highness.

宸心是悦，付诸有司藏之金樻，爰命臣㧾，序其编端。
The king was therefore pleased in mind, gave it to the official who is in charge of this, and put it in the golden cabinet. Then ordered me to undertake the task and write a preface to this book.

臣㧾窃伏惟念，一代之兴，必有一代之制作。
I, as a minister, once thought about it privately, when there is a rise of a new dynasty, there are some new establishments.

苟非明良相得，有同鱼水，则何以臻此焉？
If it’s not because of a wise king meets with some good officials, like a fish gets into the water, how could it reaches this particular situation?

今我殿下推赤心，委任宰相，而三司公以天人之学，经济之才，赞襄丕基，驰骋雄文，克成大典。
Now your highness appoints the Grand Councilor with sincere heart, the provincial officials use their intelligence about heaven and people, and skills of governing and benefit the people, to support the foundation of the dynasty.

非唯有补于殿下乙夜之览，且为子孙万世之龟鉴也。
Not only will this be presented as a supplement to what your highness has been reading at night, it will also serve as an example or warning to future generation.

於戲！其至矣乎？若视为文具，则书自书人自人矣，何益于治道哉？
Alas！Would this be the best of all things? If we regard it just as an object of decoration, then this book is just a book and we people are just ordinary people. How could this have anything good to the governance of a country?

子思之作中庸也，论九经曰：其所以行之者一也，一者何谓？诚也。臣于是书，亦以此言焉。
While子思 wrote 中庸, he commented on the nine classics and said: what these classics shared in common is the same, what is that? That is sincerity. My comment on this book is also the same.

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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*Discussion Questions:

Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?

==='''Student 4 : Martin'''===
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*Discussion Questions:
1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?

2. What is his understanding of the role of the king?

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

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

==='''Student 7 : King Kwong Wong'''===
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*Discussion Questions:
# Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface?
# What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?

==='''Student 8 : Younès M'Ghari'''===
----

*Discussion Questions:

Was writting such a manuscript a way for the author to give the new king political advices? Was it a formality after having given them orally, as someone being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?

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

*Discussion Questions:

Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?

==='''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)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 柳得恭春城遊記

2018-07-17T18:59:32Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 柳得恭春城遊記

2018-07-17T18:58:08Z

Henrylee2018: /* Original Script */

(Translation) 柳得恭春城遊記

2018-07-17T18:55:08Z

Henrylee2018: /* Original Script */

(Translation) 柳得恭春城遊記

2018-07-16T23:37:15Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 朴趾源擬請疏通疏

2018-07-16T01:35:25Z

Henrylee2018: /* Student 9 : (Mengheng) */

{{Primary Source Document3
|Image = 연암집권3의청소통소0.JPG
|English = Status change in late Joseon Society
|Chinese = 擬請疏通疏
|Korean = 의청소통소(''Uicheongsotongso'')
|Genre = [[Literati Writings]]
|Type =
|Author = 朴趾源
|Year = 1932
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
　
　
=='''Introduction'''==
　
　
=='''Original Script'''==

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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕
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末品之中。雖其守分行素。佚厄而不愍。聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開國之定制。百年之後。宣廟始許赴擧。及仁祖。又許三曹。由是觀之。列朝更張變通之聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我殿下軆天莅物。聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分國制兩事而已。噫。遐方之
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死國家之不暇矣。今日王政之大者。無過於此大聖人壽考作人之功云云。
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Ren, Ruixin)'''===
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云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。
The heaven bestow talent on everything equally. As a result, the leaves on the top of the tree and paralleled branches get same amount of rain and dew, rotten trunk and dirt could be the breeding ground of glossy ganoderma. Sages keep the country politically stable, and there is neither lowliness nor nobleness between ministers.

詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。
诗经 says: king文王 lived a long life, his appointments of the elite were quiet appropriate. Therefore, the kingdom was able to reach at a peaceful status. The good reputation of the king lasts for a long time.

嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。
Alas, our country has banned 庶孽 for over 300 years. No maladministration can be worse than this. If we look back to the ancient times, there are precedents of this action. If we check with the law and discipline rite, there aren't any bases of this action too. This is just some hypocrites乘機售憾 and finally became a major discrimination. After that, people who are in power託論名高，and this misconduct was inherited as a custom, never ever abolished.
由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中治軆。蕩蕩設官。須賢分職。惟能一軆均缺。豈復差於缺哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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同是世胄。銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。
不肯等列。固其勢也。雖然。此實專門濟私之。大非有國共公之通道也。
臣請極言其失也。Because of this, descendants from same clans were evaluated closely, once their political positions had been decided, there would be shames and anger arising (among them) due to the fact that illegitimate offsprings’(secondary sons') fame and achievements had been tarnished, leading to their omission from society. Even though this means of bestowing official titles particularly satisfies individual interests, it does not serve public interests. I appeal to present all its mistakes.

夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。Generally speaking, there indeed are differences between people who was born by a concubine and who was born by a legal wife. However, considering the fact that they belong to the same family, how can they disappoint their country, and thus be banned and abolished, not even ranked as a petty official. Mencius says, if there are no virtuous men, barbarians can not be controlled; if there are no barbarians, virtuous men can not be nurtured. Virtuous men and barbarians were usually distinguished by their ranks. It was the custom that officials of Emperor Yao followed to promote the poor, while spreading great virtues. There were no accurate/clear means to select officials based on Cheng Tang (King of Shang)’s ruling strategies. Since the Xia-Shang-Zhou period, there were distinctions between virtuous men and base people; however, there were no hierarchies among civil examination graduates. No one cared about individual’s affiliations.

而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。Moreover, secondary sons of yangban in our state usually connected to next generations, (due to…) how can we merely define a person’s rank based on the inferiority of his mother’s family clan, and thus neglect the prosperousness of his original clan. Since the Jin and Tang dynasties, even though meritorious families gradually became more influential, the officials of 江左 did not oppose 陶侃, the noble clans of 王謝 regarded 周顗 as their colleagues. 蘇𨘀 was the secondary son of 蘇瓌, but he achieved the position of director (?). 李愬 was the illegitimate child of李晟, but he obtained the position of grand commandant. Both韓琦 and 范仲淹 were wise chief ministers of the Song dynasty, 胡寅, 陳瓘 and 鄒浩 were famous Confucian scholars. Why secondary sons were not abandoned during that time? In fact, when people talked about clans, they only emphasized (paid attention to) fathers’ clans and did not ask mothers’ clans. The reason they did not care much about mothers’ clans was that they emphasized their original clans.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。

Even though one's mother is from a prestige family, as his father has a very low status, we cannot say he is from a prominent clan. This is also crystal clear. In the previous dynasty (Goryeo), Jung Moonbae(鄭文培) was appointed the Minister of Rituals; Lee Sehwang(李世璜) 1took the position of audience usher; and Kwon Junghwa(權仲和)2 was designated as Great Keeper of the Fundamental Laws, who was appointed Executive Office of the Department of State Affairs after the transition to our dynasty. Should we follow the laws of the contemporary dynasty, sages like Tao Kan(陶侃)3 and Zhou Yi(周𫖮)4would not have been respected [placed] as the reputed. Talent people such as Su Wu(蘇武) 5and Li Ling(李陵) 6 would not have taken the positions in the bureaucratic system.

韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。流光於百代耶。此臣所謂稽之往古而無其法者也。

People like Han Qi(韓琦)7, Fan Zhongyan(范仲淹)8, Hu Yin(胡寅)9 , Chen Guan(陈瓘)10 and Zou Hao(鄒浩)11 would have been eliminated with regard to recommending officials. (For example,) in terms of civil officials, they cannot surpass officials at the office of Editorial Review; as to the hereditary positions 12, they are only able to be a jailor. Their positions cannot get rid of lower ranks 13 and the salary is very slender. Their achievements, merits, ambition and moral principle would not neither impress the current generation nor be glorified by later generations. This is why I say there are no precedents if we trace back througout the ancient times.

經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺(?)。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。

In accordance with the classic (liji 禮記)，it says that secondary sons are not allowed the three years’ mourning clothes for primary sons. Zheng Xuan(鄭玄)14 comments that the secondary sons are the brothers of those who are the legitimate successors of their father. Seo “庶” means distance. Even secondary sons are instinctively inferior, but the current discrimination and distance (from the primary sons) are too strict. As to the sons of concubines with lower status, their social status are even more secondary sons. However, why people do not discriminate them? It is because liji regulates the order. Therefore, the legitimate lineage cannot be divided into two branches, and there is no concession in terms of gradation.

記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。

In liji, it says that since secondary sons and secondary grandsons had been favored by their parents, they would not decrease any respect for their parents even after they passed away. Chen Hao(陳澔) comments that parents (always) favor those who were given birth by the lowborn. Although secondary sons were given birth by concubines, they are still well guided and valued (by the parents). That people do not dare to ignore and alienate them is because they appreciate their root and respect the ancestors. The Code of Great Ming Dynasty (大明會典) says that in terms of the hereditary institute, the eldest secondary son will inherit the position in case of the people do not have primary sons or grandsons. The eldest secondary son refers to the sons of concubines. Generally, the function rituals are to discriminate things clearly when there is confusion. That is why it regulates names and clarifies duties. Even though two peoples were given birth by the same mother, their status are differentiated.

1 Jung Moonbae(鄭文培) and Lee Sehwang(李世璜) were two prominent officials in Goryeo dynasty, whose biographies were recorded in 《규사》(葵史).

2 Kwon Junghwa(權仲和, 1322∼1408) was a civil official and medical doctor during the late Goryeo and the early Joseon period.

3Tao Kan (Chinese: 陶侃; pinyin: Táo Kǎn) (259–334), courtesy name Shixing (士行), formally Duke Huan of Changsha (長沙桓公), was a renowned Jin Dynasty (265-420) general and governor. He was the great-grandfather of the Jin Dynasty poet Tao Yuanming.

4周𫖮（269年－322年），字伯仁，汝南安城（今河南省汝南县东南）人，西晋安东将军周浚之子，西晋及东晋官员。

5Su Wu(蘇武) (140 BC - 60 BC) was a Chinese diplomat and statesman of the Han Dynasty. He is known in Chinese history for making the best of his mission into foreign territory.

6 Li Ling(李陵) (? ~ 74 BC), courtesy name Shaoqing (少卿), was a Han Dynasty general, who served under the reign of Emperor Wu (汉武帝) and later defected to the Xiongnu after being defeated in an expedition in 99 BC.

7韩琦（1008年－1075年），字稚圭，自号赣叟。相州安阳（今属河南）人，北宋大臣。南宋北伐统帅韩侂胄曾祖。北宋真宗大中祥符元年生，出身世宦之家，父韩国华累官至右谏议大夫。韩琦3岁父母去世，由诸兄扶养

8范仲淹（989年10月1日[1]－1052年6月19日），字希文，谥文正，好弹琴，尤其《履霜》一曲，人称范履霜。北宋政治家、文学家、军事家、教育家。隔年（990年）父亲武宁节度使范墉不幸逝世，母亲谢氏带着范仲淹将范墉灵柩安葬于苏州老家天平山范氏祖茔后，暂住附近的咒钵庵内，想守丧三年。但因苏州范氏家族不接纳范仲淹母子，弃之不管，孤儿寡母，贫而无依。家贫无奈之下，谢氏改嫁给了时任苏州推官的朱文翰。

9胡寅（1098年－1156年），字明仲，建宁崇安（今武夷山市）人。生于宋哲宗元符元年（1098年），因家中多子养不起被父母遗弃，祖母吴氏将他送给堂叔胡安国收养。

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

11邹浩（1060—1111），字志完，著《道乡集》四十卷，《四库总目》传于世。

12음서(蔭敍) 또는 음서제(蔭敍制)는 고려와 조선 시대에 중신 및 양반의 신분을 우대하여 친족 및 처족을 과거와 같은 선발 기준이 아닌 출신을 고려하여 관리로 사용하는 제도이다. 음보(蔭補), 문음(門蔭), 음사(蔭仕), 음직(蔭職)이라고도 표기하며, 음덕(蔭德)으로 표현하기도 한다.

13유품(流品), 고려·조선시대 정1품에서 종9품까지 18품계를 통틀어 이르던 말. 고려에서는 유품, 즉 품계로서 7품 이하를 참외관(參外官) 또는 참하관(參下官)이라 했고, 6품 이상을 참내관(參內官) 또는 참상관(參上官)·참관(參官)이라 하였는데, 예외로 5·6품인 참외관이 있었다.

14 Zheng Xuan (127–200), courtesy name Kangcheng (康成), was an influential Chinese commentator[1] and Confucian scholar near the end of the Han Dynasty.

*Discussion Questions:

==='''Student 4 : Martin'''===
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夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

If the rituals are not??, therefore the branches of the family are important. Although a son of a concubine, still be guided and embraced. As for inheriting the father’s positions the law does not restrict main or secondary sons, this is because it is good. “The Offices of Zhou” established the official system of the Duke of Zhou, the table of occupants of high state offices in the Book of Han distinguishes the different positions, yet texts prohibiting or obstructing secondary sons can, not a few can be found? This minister says that examining the various rites and laws there is nothing to base this on. The minister heard that in old, the obstruction and ignorance of secondary sons has its origin. Chancellor Jeong Dojeon was the descendant of a secondary son...

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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4.
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

5.(My own numbering..)
庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。

As to depriving the bastards of the qualification for civil examination blocking their path to the employment, the list of clauses are inserted in the writing(what writing?). When it comes to the tragedy of the year of Muo, the literati(how do we translate 士?) accumulated resentment toward Ryu Jagwang and had no recourse for relieving its anger. It became more severe and deeper. that with which they relieved their anger was also truly sad(probably referring to the policy toward the bastards). However, how could the traitors only be from the likes of Ryu Jagwang since ancient times? Unfortunately, one such traitor appeared from those who are sons of concubines, and due to this one Jagwang, the path of the bastards are completely blocked. If the would be traitor unfortunately steps into the likes of the families of literati(Does 士族 implies kinship relations?), by what law in the future would one deal with this? Ah! the holder of Confucian heritage and the literary master succeed each other with abundance. Upon pivoting once, one bends on one's separate doctrine. Upon pivoting twice, one is carried away by that which one's pedigree lineage esteems. The Way Leaning of Songikpil(Songikp'il), Ijungho, and Gimgeungong(Kimgŭn'gong), Enacting Righteousness of Bak Jihwa(Pak Chihwa), I Daesun and JoSin(Cho Shin), the Letter of Eo Mujeok(Ŏ mujŏk), Eo Sukgwon(ŏ sukkwŏn), Yang Saeon(yang saŏn), I Dal, Sin Huigye(shin hŭigye), Yang Daebak, and Bakpyo(pak p'yo), and the Brilliance of Ryu join Choe Myeongnyong(ch'oe myŏngnyong), and Ryu Sibeon(ryu shibŏn). ....

*Discussion Questions:

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

==='''Student 7 : King Kwong Wong'''===
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*Translations:
今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 
Nowadays secondary sons are not allowed to become even a 郞署 (official title?), how can they dare to expect becoming a 侍從 (official title)? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they rank temporarily in the official order and eventually become the same as lower ranking servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot endure undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has diseases that endanger his heart. The Book of Rites says,"Entering the school according to their teeth." According to their teeth means according to their age. The Mean says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth." According to their hairs means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to make clear of human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at Piyong [the highest educational institution during the Zhou period], where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. The Analects says, "Using culture to meet friends, using friendship to supplement benevolence." Mencius says, "Friendship means befriending one's virtue." Therefore, "Do not befriend one base on seniority, social status, nor familial relationship." Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。

[If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldn}} {{Gu'an}} be ashamed from being as a secondary son? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving3, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing4 of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}5 but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic?

夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。
於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。

Those who do not have a son, adopt one; by this mean they have a succession and {{transmit [their legacy] to their grandson}}. In the past, Shi Daizhong6 did not have a proper son but did have six secondary sons. The one he chose that way as [his] descendant was the worthy Qi Zizhao7。Various persons designating [this as being] illlegal according to the Tang law came during one year. It was commented as: "The first son of the proper wife is a proper son. [But] if a married woman exceeds fifty years old, she will not give birth again. Thereby, transmitting [his heritage] to an adopted is proper [in this case]." {{The one that was not adopted as primary son followed the law.}} This way, it prevented the sources of trouble. The Great Ming Code8 required that all the adopted sons that were illegal be flogged. A proper wife exceeded fifty years old and did not have a son should adopt a primary son. If it was not an adopted primary son, it was the same crime. As for the Gyeongguk Daejeon9, if the proper wife has no son, then one should find an affiliated son from the same [proper] lineage and [make him] succeed [to the father].
Thereupon, this ___

1 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty.

2 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan Dynasty.}}

3 揖讓: when a host or a guest invites the other to enter or sit somewhere first.

4 一事: "the one thing" can be understood as "their progeniture".

5 遺: that is, having successors as a father.

6 石駘仲 (pinyin: Shí Dàizhòng): one of the kings of the Wei (卫, pinyin: Wèi) during China's Spring and Autumn Period (770-476/403 BCE).

7 祁子兆 (pinyin: Qí Zǐzhào).

8 大明律 (pinyin: Dà Míng Lǜ): the Great Ming Code was written between 1368 and 1584 and served as a reference book of law for ruling the empire.

9 經國大典 (MR: Kyôngguk Taejôn): a complete code of law promulgated in 1485 that includes every law, acts, customs, ordinances released since the late Goryeo Dynasty to the early Joseon Dynasty.

*Discussion Questions:

==='''Student 9 : (Mengheng)'''===
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*translations:

9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。

When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous?

先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。

The former righteous minister Jo Gwangjo proposed in the court: “The notables in our court is not as many as that in the Chinese court. Also, there is a legal discrimination toward illegitimate sons. Generally, should there be the difference between legitimate and illegitimate sons in terms of people’s and ministers’ mind of demonstrating loyalty? Offering governmental positions based on bias is the thing I deeply feel sorry for. Please choose the merited ones among the illegitimate sons. Since some descendants of celebrities and nobles who may not comply with their obligations, it is necessary to legalize regulations on them.” When it came up to the period under King Seonjo’s reign, 1600 people, including Sin Bun, submitted memorials to the king to file an appeal for this discriminated system. The king then gave his royal instruction: “sunflowers and the flowers and leaves of winged beans tend to grow toward the direction where the sun is, and among them there is no differentiation between the main and secondary branches. If people and ministers want to express their loyalty to kings, how could there be a differentiation between legitimate and illegitimate son?” For this reason, the former righteous minister Yi I first suggested the proposal of offering governmental positions to both legitimate and illegitimate sons. Illegitimate sons then first time had the chance to take the civil service examination. The former righteous minister Sung Hoon and Jo Heon all submitted memorials to kings to ask for allowing illegitimate sons to be assigned to high positions in the government.

*Footnotes:

《禮記正義》: 『「焄蒿淒愴，此百物之精也」者，焄，謂香臭也，言百物之氣，或香或臭。蒿，謂烝出貌，言此香臭烝而上，出其氣蒿然也。「淒愴」者，謂此等之氣，人聞之情有淒有愴。「百物之精也」者，人氣揚於上為昭明，百物之精氣為焄蒿淒愴，人與百物共同，但情識為多，故特謂之「神」。此經論人，亦因人神言百物也。「神之著也」者，人氣發揚於上為昭明，是人神之顯著。』、『「眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土」』、
『正義曰：此一經明鬼神之事。「眾生必死」者，言物之眾賓而生必皆有死。「死必歸土」者，言萬物死者皆歸於土。此一經因而言物，實是本說人也。「此之謂鬼」者，鬼，歸也，此歸土之形，故謂之鬼也。「骨肉斃於下，陰為野土」者，此覆說歸土之義也。言死，骨肉斃敗於地下，依陰於地為野澤土壤。謂在田野，故稱為「野土」。俗本「陰」作「蔭」字也。』、『其氣發揚於上，為昭明，焄蒿淒愴，此百物之精也，神之著也。焄，謂香臭也。蒿，謂氣烝出貌也。上言眾生，此言百物，明其與人同也，不如人貴爾。』、『《詩》云：「明發不寐，有懷二人。」文王之《詩》也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半，饗之必樂，已至必哀。」明發不寐，謂夜至旦也。祭之明日，謂繹日也。言繹之夜不寐也，二人，謂父、母，容屍侑也。』、『「致愛則存」者，謂孝子致極愛親之心，則若親之存，以嗜欲不忘於親故也。「致愨則著」者，謂孝子致其端愨敬親之心，則若親之顯著，以色不忘於目、聲不忘於耳故也。「著、存不忘乎心」者，言如親之存在，恆想見之，不忘於心。既思念如此，何得不敬乎！』、『正義曰:此一經明祭之日孝子想念其親入室僾然必有見乎其位者謂祭之日朝初入廟室時也初入室陰厭時孝子當想象僾僾髣髣見也詩云愛而不見見如見親之在神位也故論語云祭如在』

*Discussion Questions:

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

==='''Student 11 : Lee Goeun'''===
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*Translation:
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。

"I beg you to make a decision." Kim Suhong金壽弘, the deceased Second Deputy Director of the Royal House Administration 知事 submitted a memorial to ask appointment of secondary sons, which never happened.

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

Yi Mu李袤, the deceased 判書 [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General大司憲. [Nonetheless,] Kim Hui, the First Royal Seceretary都承旨 declined this memorial not to be submitted.

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

After then, Choe Seokjeong崔錫鼎, the deceased 相臣 submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel 吏曹判書. Such discussions continued for a long time, but they were never carried out. How can this be so?

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

Alas, [this is] all but schemes [of those who care] only for their family and private gains. The further these schemes develop, the more they become obsessed with social reputation and justification. As for the authority of those who can block or manipulate someone's employment, the heavier it becomes, the further they go against the founders' regulations.

忍情棄恩而蔑重本。舍親取䟽而故欺君。

This is to restrain human nature and to desert kindness; instead, the original heredity is being ignored. They deceive their king by abandoning direct lineage and adopting distant relatives.

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed.

*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
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12

噫。非天之降才爾殊也。

Alas, It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.1)

1) This is quoted from "Mencius." See Mencius 6A:7; Legge 1960, 2:404.

此特培養殊方。趨向異路耳。

This is only because of the different method of cultivating them and the different path that leads them.

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

Mencius said, “If it receives its proper nourishment, there is nothing which will not grow. If it loses its proper nourishment, there is nothing which will not decay away.” 2)

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

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

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-12T05:56:31Z

Henrylee2018: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 1535안계종처김씨깃급문기1.JPG
|English =
|Chinese = 1535年安繼宗妻金氏衿給文記
|Korean = [https://goo.gl/MUJ1Xh 1535년 안계종 처 김씨 깃급문기(''An Gyejong cheo Gim Ssi gis-geub-mun-gi'')]
|Genre = [[Social Life and Economic Strategies]]
|Type = Record
|Author = 安繼宗妻金氏
|Year = 1535
|Key Concepts= Neo-Confucianism, Property, Inheritance, Inheritance scope
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:1535안계종처김씨깃급문기2.JPG|* 安繼宗妻金氏衿給文記 안계종 처 김씨 깃급문기(''An Gyejong cheo Gim Ssi gis-geub-mun-gi'') 1535(2)
파일:1535안계종처김씨깃급문기3.JPG|* 安繼宗妻金氏衿給文記 안계종 처 김씨 깃급문기(''An Gyejong cheo Gim Ssi gis-geub-mun-gi'') 1535(3)
파일:1535안계종처김씨깃급문기4.JPG|* 安繼宗妻金氏衿給文記 안계종 처 김씨 깃급문기(''An Gyejong cheo Gim Ssi gis-geub-mun-gi'') 1535(4)
파일:1535안계종처김씨깃급문기0.JPG|* 安繼宗妻金氏衿給文記 안계종 처 김씨 깃급문기(''An Gyejong cheo Gim Ssi gis-geub-mun-gi'') 1535(全)
</gallery>

=='''Introduction'''==

* 개요
:- 작성주체 발급: 김씨(金氏) /수취: 안순(安洵) , 안씨(安氏) , 장응필(張應弼) , 안애심(安愛心)
:- 작성지역 안동부 / 경상북도 안동시
:- 작성시기 1535년 / 가정14년 을미 5월 25일
:- 형태사항 크기: 42×238 / 낱장, 1장 / 종이 / 한자, 이두
:- 출판정보 : 『고문서집성 43 -안동 갈전 순흥안씨편-』(한국정신문화연구원, 1999)

* 嘉靖14年(1535) 5월 25일, 故天文習讀官宣務郞安繼宗(1477~?)의 처 義城金氏가 子息男妹에게 內外奴婢田畓을 分給한 分財記이다. 年老한데다가 百病이 연이어 발병하니 가산을 나누어 주고 주변을 정리한 것이다. 맏아들 安洵(1504~78)이 당해 32세이고 남편의 생년을 고려하면, 김씨는 당시 50대 초중반이었을 것이다. 분급한 재산의 총량은 노비 58口, 畓 322斗落과 田 449두락, 瓦家 2坐이다. 平均分給하되, 長子에게 奉祀位 몫 재산을 許給한다고 序文에서 밝히고 있다. 김씨는 3남매를 두었으나 딸 하나가 일찍 죽어, 실제 상속인은 안순과 막내딸 柳義의 처 두 명이다. 안순은 노비 33구와 논 152두락, 밭 245두락, 그리고 기와집 한 채를 받았고, 그 가운데 노비 3구와 논 30두락과 밭 48두락이 봉사위이다. 유의의 처는 노비 20구와 논 150두락, 밭 174두락, 그리고 마찬가지로 기와집 한 채를 받았다. 봉사위를 제외하고 비교하면 노비는 맏아들이 10구나 더 받았고, 전답은 논밭에 따라 상반되게 차이가 난다. 즉, 막내딸이 논은 더 받았지만 밭은 아들 몫이 더 많다. 따라서 전답이나 家舍는 평균분급에 가까우나 노비에 있어서는 아들을 우대하여 상속한 것이다. 장자몫에서 봉사위는 전답의 경우 20% 가량 차지하나 노비는 10%에 못 미치고 있다.
:안계종의 妻義城金氏는 그 祖父가 金漢啓, 父가 金萬謹이다. 김만근은 金誠一의 曾祖父가 된다.

:안계종이 지동에 정착한 이후 이들은 안동의 명문가인 豊山柳氏, 安東權氏 등과 인척관계를 맺으면서 안동의 유력사족으로서의 기반을 다져갔고, 繼宗→洵→景老→聃壽로 이어지는 인물이 대․소과에 합격하고 中外의 관직을 역임하면서 一流士族으로서의 위치를 확고히 하였다. 안계종은 그의 동생 承宗과 함께 생원시에 합격하였으며, 이 지방에서 명망있는 인물로 활동하였으며, 그 중심지가 葛田 인근의 淸遠亭이었다. 본래 淸遠亭은 안계종의 아버지 安建이 예천군 개포면 劍巖(검바우)에 건립한 정자였다. 뒤에 아들 계종이 안동으로 이사하면서 이곳에 移建하였다. <淸遠亭記>에 의하면 정자가 처음 창건된 시기는 己卯士禍(1519년) 직후인 1520～30년간이며, ‘淸遠’이라고 명명한 사람은 郡守文敬仝이었다고 한다. 이곳에는 退溪李滉을 비롯하여, 崔演(1500-1549, 號:艮齋), 楊拜善(進士) 등 당대 名士들이 드나들었다. 이들의 詩文이 懸板, 또는 詩稿형태로 전하고 있다.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
嘉靖十四年乙未五月二十五日子息二娚妹亦▣…成給爲臥乎事叱段 ▣(女)▣(矣)身亦年老分叱▣▣(不喩)▣…年以來百病交作▣…▣知乙仍于女矣邊▣(及)▣(家)翁邊奴婢田畓等各衿平均分給爲旀長子亦中奉祀位家舍田民亦錄許給爲去乎後所生幷以子孫傳持鎭長耕食使用居生爲乎事是昆▣…應弼段義絶爲沙餘良其妻亦得死病▣…來到累年辛苦爲去乙??▣…▣不顧見▣…如可聞其將死之奇爲遣同亡女醴泉家所藏財物等乙其矣邊奴家良中無遺移送後

其死日良中沙僅及來見略不介意未過小祥遽卽▣▣▣(後) 其妻所言無不聽從亡妻矣祭祀以新乎大▣… 亦不顧見情義大薄衆所可知爲旀女矣身▣…悲悴累朔臥在唯待死日爲有去乙來見不爲分叱不喩一不使人問安尤爲無情爲在女中已曾許給奴婢乙良置全數還奪爲良可爲在果向▣情意無窮乙用良其矣奉祀條以其矣新奴婢▣…等乙許給爲去乎後次他餘子孫及張應弼▣…雜談爲去等此文及亡女記上文記內貌如告▣(官)辨正者

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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key words: gender studies, female status in Joseon, marriage culture, middle-people family

*Discussion Questions:

1. As a woman, why did 金氏 have the right to distribute the properties instead of the primary son? How should we understand the social status of 宗妇 in Joseon dynasty?

2. How does the document reflect the view of life and death of Joseon people?

==='''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 : King Kwong Wong'''===
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*Keywords:
economic power of women, maintenance of ritual, marital relationship

*Discussion Questions:
# How does this document reflect the economic power of a widow? And how does it compare to the economic power before her husband's death?
# On what grounds did the widow keep and increase the number of slaves she bestowed on her son-in-law? What does that imply?

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

*Discussion Questions:

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

filial piety, ownership of slaves, the legal status of married women in early Chosŏn Korea.

*Discussion Questions:

1. Who would be the one writing this document?

2. In this case, the ownership of slaves of a deceased married woman seemed to be transferred to her mother. Was it the general case? How's the legal status of a married woman in early Chosŏn Korea?

==='''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:Advanced Translation Group]]

(Translation) 1801年李希誠衿給文記

2018-07-12T04:19:06Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 1801이희성노주계문서.JPG
|English =
|Chinese = 1801年李希誠衿給文記
|Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&refuci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&fname=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX-IMG.001.jpg&closed=true 1801년 이희성 깃급문기 (''Yi Hui-seong gis-geub-mun-gi'')]
|Genre = [[Social Life and Economic Strategies]]
|Type = Record
|Author = 李希誠
|Year = 1801
|Key Concepts= Master-slave Compact
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
嘉慶六年辛酉十二月十五日宗子岦處許與文

右文爲許與事昔在辛酉年間吾與故奴日先次奉禾里同等十名相議刱出四石租谷爲設契而二石吾出之二石奴輩出之因之曰奴主契多年貨殖者保奴屬爲宗家計也宗家坦檣修毁之日及其他雜役使喚之時皆出契谷以爲要用是遣又値年荒則契中出用分給者已多年數矣中間契穀<ref> ‘契谷’은 契員이 出資한 곡식으로서 ‘契穀’이 맞으나 음가가 같으므로 ‘谷’자로도 흔히 사용하였다.</ref> 或食或逃亡者或食身死者則全不收捧閪失頗多故更議買畓每名各給二斗落<ref> 畓二斗落=600坪(1斗落=300坪, 1坪
=3.3058㎡)=1,983.48㎡=0.49ac(1ac=4,047㎡)</ref>次知耕食而傳子傳孫永爲規例矣目今奴屬中或有無去處逃亡者或有身死後無後者又或娶良女所生者及娶他婢所生者不肯使喚自退契中還納同畓則無歸屬處故上典次知自有前例此後段汝亦次知永爲宗家保用之地是旀且無前戶首處劃給四斗落段自刱而自罷則誰禁而誰咎乎曾有奴輩中不得參分畓時遺漏者二名而龍世時同處均給爲㫆其餘三斗落段契中次知要用是旀奴輩處各耕食畓庫果字號卜數後錄成給爲去乎永永次次傳給以爲遵奉吾意事

通政大夫僉知中樞府事父 (着名署押)

(後錄 -생략)

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

old document, slavery-slave compact, economic and social status of slaves , property distribution

*Discussion Questions:
Is all these documents written by the owner of the slaves themselves or by someone at a specific position? How are they going to ensure the legality of these compact?

==='''Student 2 : (Write your name)'''===
----
key words: slaves, master, compact, land, property, descendants
social history, social mobility, tenant farmers,

*Discussion Questions:

What were the significances of the abolishment of 從賤法 and establishment of 從良法?

==='''Student 3 : Hu JIng'''===
----
* key words: yangban-nobi relation, economic life in Joseon, compact, social mobility in Joseon

*Discussion Questions:

1. What can we learn from this document with regard to the relation between the yangban and nobi in Joseon dynasty, particularly when thinking of that the slavery system was under transition at the point?

==='''Student 4 : Martin'''===
----

Inheritance Practices, Transformation of Korean slavery system

*Discussion Questions:
1. What does the document tell about the economical costs and value of slavery?

2. Following the contents of the document describing the inheritance of the compact between slaves and master, who actually benefited from the establishment of the contract?

==='''Student 5 : Inho Choi'''===
----
Master-Slave compact,
Inheritance,
Choson Slavery,
Choson social history,
Social Mobility

*Discussion Questions:
Is 契 a financial arrangement, a legal document, or both.
Is 契 a exclusively private arrangement, or does government somehow guarantee its effect and helps its enforcement?
Is there any shift in the meaning of 奴 in the early 19th century that allows them to make a compact with their master?

==='''Student 6 : Kanghun Ahn'''===
----
Choson social history, inheritance, property distribution, Korean slavery,

*Discussion Questions: How many 奴主契 documents can be found from the Choson dynasty? Was it kind of a common practice? And what sort of sociopolitical significance (or implication) does it have on Choson social history as a whole?

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic and social relationship between master and slaves, changing social condition, hereditary status of slaves

*Discussion Questions:
# How does this document reveal the relationship between master and slaves?
# How does this document tell about the status of slaves during the Joseon period?
# For what purposes, do both parties have this kind of agreement?
# What does this document tell us about the social condition of the time?

==='''Student 8 : Younès M'Ghari'''===
----

*Key Concepts:

Chosôn, social history, legacy transmission, contract between slaves and the master

*Discussion Questions:

Could the clauses of this contract be in conflict with the ones of the former slave contracts (there is no mention of "this contract hereby cancels the previous contract")? How would the author of this contract avoid such issues?

How would the slaves understand the contract if it is written in Korean Literary Sinitic language?

==='''Student 9 : (Mengheng Lee)'''===
----
*keyword:

slavery, the social status system, and social mobility in Chosŏn Korea, slave-master compact, and documents of distribution of property.

*Discussion Questions:

1. To what extent could we say that this document shows the upward social mobility in Chosŏn Korea?

2. What is the nature of slave-master compact that we can conceptualize from this document?

3. What's the historical significance of this document?

==='''Student 10 : (Ji-Hyun Lee)'''===
----
奴主契 slave-master compact,

奴婢 slavery

宗家 head-family

分財記 inheritance document

land and property distribution

Chosŏn contract

*Discussion Questions:
1. How would the inheritance of the 2 durak be changed in case of the demographic changes among the slaves, ex. more children in one slave's house whereas no children in the other's?

2. From where did the slaves employ the substitute laborers to fix the walls and to be paid?

3. How are the slaves in Korea different from serfs or peasants in European feudalism?

==='''Student 11 : Lee Goeun '''===
----

*Discussion Questions: Since when such compact between master and slaves began to appear in Joseon? Was this common in the society? Was there a regional difference or tendency?
*Key Concepts: Changing social strata in the turn to 19c Joseon

==='''Student 12 : Sanghoon Na'''===
----

*Discussion Questions:

How does Huiseong Yi rationalize/justify his distributing property to only his son?

How does 奴婢從母法 in the seventh year of King Yeongjo's reign(1731) affect this document issued in 1801?

*Key Concepts: Slave-master compact, mutual discussion 相議

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1801年李希誠衿給文記

2018-07-12T02:57:32Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 1801이희성노주계문서.JPG
|English =
|Chinese = 1801年李希誠衿給文記
|Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&refuci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&fname=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX-IMG.001.jpg&closed=true 1801년 이희성 깃급문기 (''Yi Hui-seong gis-geub-mun-gi'')]
|Genre = [[Social Life and Economic Strategies]]
|Type = Record
|Author = 李希誠
|Year = 1801
|Key Concepts= Master-slave Compact
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
嘉慶六年辛酉十二月十五日宗子岦處許與文

右文爲許與事昔在辛酉年間吾與故奴日先次奉禾里同等十名相議刱出四石租谷爲設契而二石吾出之二石奴輩出之因之曰奴主契多年貨殖者保奴屬爲宗家計也宗家坦檣修毁之日及其他雜役使喚之時皆出契谷以爲要用是遣又値年荒則契中出用分給者已多年數矣中間契穀<ref> ‘契谷’은 契員이 出資한 곡식으로서 ‘契穀’이 맞으나 음가가 같으므로 ‘谷’자로도 흔히 사용하였다.</ref> 或食或逃亡者或食身死者則全不收捧閪失頗多故更議買畓每名各給二斗落<ref> 畓二斗落=600坪(1斗落=300坪, 1坪
=3.3058㎡)=1,983.48㎡=0.49ac(1ac=4,047㎡)</ref>次知耕食而傳子傳孫永爲規例矣目今奴屬中或有無去處逃亡者或有身死後無後者又或娶良女所生者及娶他婢所生者不肯使喚自退契中還納同畓則無歸屬處故上典次知自有前例此後段汝亦次知永爲宗家保用之地是旀且無前戶首處劃給四斗落段自刱而自罷則誰禁而誰咎乎曾有奴輩中不得參分畓時遺漏者二名而龍世時同處均給爲㫆其餘三斗落段契中次知要用是旀奴輩處各耕食畓庫果字號卜數後錄成給爲去乎永永次次傳給以爲遵奉吾意事

通政大夫僉知中樞府事父 (着名署押)

(後錄 -생략)

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

old document, slavery-slave compact, economic and social status of slaves , property distribution

*Discussion Questions:
Is all these documents written by the owner of the slaves themselves or by someone at a specific position? How are they going to ensure the legality of these compact?

==='''Student 2 : (Write your name)'''===
----
key words: slaves, master, compact, land, property, descendants
social history, social mobility, tenant farmers,

*Discussion Questions:

What were the significances of the abolishment of 從賤法 and establishment of 從良法?

==='''Student 3 : Hu JIng'''===
----
* key words: yangban-nobi relation, economic life in Joseon, compact, social mobility in Joseon

*Discussion Questions:

1. What can we learn from this document in terms of the relation between the yangban and nobi in Joseon dynasty, particularly when thinking of the social background that slavery system was under transition at the point?

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

Inheritance Practices, Transformation of Korean slavery system

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----
Master-Slave compact,
Inheritance,
Choson Slavery,
Choson social history,
Social Mobility

*Discussion Questions:
Is 契 a financial arrangement, a legal document, or both.
Is 契 a exclusively private arrangement, or does government somehow guarantee its effect and helps its enforcement?
Is there any shift in the meaning of 奴 in the early 19th century that allows them to make a compact with their master?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic and social relationship between master and slaves, changing social condition, hereditary status of slaves

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----

*Key Concepts:

master-slave contract, legacy transmission, usage of slaves

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===
----
*keyword:

slavery, the social status system, and social mobility in Chosŏn Korea, slave-master compact, and documents of distribution of property.

*Discussion Questions:

1. To what extent could we say that this document shows the increased social mobility in Chosŏn Korea?

2. What is the nature of slave-master compact that we can conceptualize from this document?

3. What's the historical significance of this document?

==='''Student 10 : (Ji-Hyun Lee)'''===
----
奴主契 slave-master compact,

奴婢 slavery

宗家 head-family

分財記 inheritance document

land and property distribution

Chosŏn contract

*Discussion Questions:

==='''Student 11 : Lee Goeun '''===
----

*Discussion Questions: Since when such compact between master and slaves began to appear in Joseon? Was this common in the society? Was there a regional difference or tendency?
*Key Concepts: Changing social strata in the turn to 19c Joseon

==='''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:Advanced Translation Group]]

(Translation) 1801年李希誠衿給文記

2018-07-12T02:50:35Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

(Translation) 1801年李希誠衿給文記

2018-07-12T02:44:07Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 朴趾源擬請疏通疏

2018-07-11T16:42:27Z

Henrylee2018: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 연암집권3의청소통소0.JPG
|English = Status change in late Joseon Society
|Chinese = 擬請疏通疏
|Korean = 의청소통소(''Uicheongsotongso'')
|Genre = [[Literati Writings]]
|Type =
|Author = 朴趾源
|Year = 1932
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
　
　
=='''Introduction'''==
　
　
=='''Original Script'''==

{|class="wikitable" style="width:100%; background-color:#ffffff;"
!style="width:25%;"|Image || style="width:25%;"|Text || style="width:50%;"| Translation
|-
| [[File:연암집권3의청소통소1.JPG|border|연암집권3의청소통소1|400px]]
||
1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於
||
(translation)
|-
| [[File:연암집권3의청소통소2.JPG|border|연암집권3의청소통소2|400px]]
||
通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。
||
(translation)
|-
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕
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末品之中。雖其守分行素。佚厄而不愍。聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開國之定制。百年之後。宣廟始許赴擧。及仁祖。又許三曹。由是觀之。列朝更張變通之聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我殿下軆天莅物。聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分國制兩事而已。噫。遐方之
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死國家之不暇矣。今日王政之大者。無過於此大聖人壽考作人之功云云。
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Ren, Ruixin)'''===
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云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。
The heaven bestow talent on everything equally. As a result, the leaves on the top of the tree and paralleled branches get same amount of rain and dew, rotten trunk and dirt could be the breeding ground of glossy ganoderma. Sages keep the country politically stable, and there is neither lowliness nor nobleness between ministers.

詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。
诗经 says: king文王 lived a long life, his appointments of the elite were quiet appropriate. Therefore, the kingdom was able to reach at a peaceful status. The good reputation of the king lasts for a long time.

嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。
Alas, our country has banned 庶孽 for over 300 years. No maladministration can be worse than this. If we look back to the ancient times, there are precedents of this action. If we check with the law and discipline rite, there aren't any bases of this action too. This is just some hypocrites乘機售憾 and finally became a major discrimination. After that, people who are in power託論名高，and this misconduct was inherited as a custom, never ever abolished.
由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中治軆。蕩蕩設官。須賢分職。惟能一軆均缺。豈復差於缺哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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同是世胄。銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。
不肯等列。固其勢也。雖然。此實專門濟私之。大非有國共公之通道也。
臣請極言其失也。Because of this, descendants from same clans were evaluated closely, once their political positions had been decided, there would be shames and anger arising (among them) due to the fact that illegitimate offsprings’(secondary sons') fame and achievements had been tarnished, leading to their submissions in the society. Even though this means of positioning officials particularly satisfies individual interests, it does not serve public common senses. I appeal to present all its mistakes.

夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。Generally speaking, there indeed are differences between people who was born by a concubine and who was born by a legal wife. However, considering the fact that they belong to the same family, how can they disappoint their country, and thus be banned and abolished, not even ranked as a petty official. Mencius says, no great men, barbarians can not be controlled; no barbarians, great men can not be nurtured. Great men and barbarians were usually distinguished by their ranks. It was the custom that officials of Emperor Yao followed to promote the poor, while spreading great virtues. There were no accurate/clear means to select officials, which was Cheng Tang (King of Shang)’s ruling strategies. Since the Xia-Shang-Zhou period, there were distinguishes between great men and small people; however, there were no hierarchies among civil examination graduates. No one cared about individual’s affiliations.

而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。Moreover, secondary sons of yangban in our state usually connected to next generations (due to…) how can we merely define a person’s identity based on the inferiority of his mother’s family clan, and thus neglect the prosperousness of his original clan. Since the Jin and Tang dynasties, even though meritorious families gradually became more influential, the officials of 江左 did not oppose 陶侃, the noble clans of 王謝 regarded 周顗 as their colleagues. 蘇𨘀 was the secondary son of 蘇瓌, but he achieved the position of director (?). 李愬 was the illegitimate child of李晟, but he obtained the position of grand commandant. Both韓琦 and 范仲淹 were wise chief ministers of the Song dynasty, 胡寅, 陳瓘 and 鄒浩 were famous Confucian scholars. Why secondary sons were not abandoned during that time? In fact, when people talked about clans, they only emphasized (paid attention to) fathers’ clans and did not ask mothers’ clans. The reason they did not care much about mothers’ clans were that they emphasized their original clans.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。

Even though one's mother is from a prestige family, as his father has a very low status, we cannot say he is from a prominent clan. This is also crystal clear. In the previous dynasty (Goryeo), Jung Moonbae(鄭文培) was appointed the Minister of Rituals; Lee Sehwang(李世璜) 1took the position of audience usher; and Kwon Junghwa(權仲和)2 was designated as Great Keeper of the Fundamental Laws, who was appointed Executive Office of the Department of State Affairs after the transition to our dynasty. Should we follow the laws of the contemporary dynasty, sages like Tao Kan(陶侃)3 and Zhou Yi(周𫖮)4would not have been respected [placed] as the reputed. Talent people such as Su Wu(蘇武) 5and Li Ling(李陵) 6 would not have taken the positions in the bureaucratic system.

韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。流光於百代耶。此臣所謂稽之往古而無其法者也。

People like Han Qi(韓琦)7, Fan Zhongyan(范仲淹)8, Hu Yin(胡寅)9 , Chen Guan(陈瓘)10 and Zou Hao(鄒浩)11 would have been eliminated with regard to recommending officials. (For example,) in terms of civil officials, they cannot surpass officials at the office of Editorial Review; as to the hereditary positions 12, they are only able to be a jailor. Their positions cannot get rid of lower ranks 13 and the salary is very slender. Their achievements, merits, ambition and moral principle would not neither impress the current generation nor be glorified by later generations. This is why I say there are no precedents if we trace back througout the ancient times.

經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺(?)。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。

In accordance with the classic (liji 禮記)，it says that secondary sons are not allowed the three years’ mourning clothes for primary sons. Zheng Xuan(鄭玄)14 comments that the secondary sons are the brothers of those who are the legitimate successors of their father. Seo “庶” means distance. Even secondary sons are instinctively inferior, but the current discrimination and distance (from the primary sons) are too strict. As to the sons of concubines with lower status, their social status are even more secondary sons. However, why people do not discriminate them? It is because liji regulates the order. Therefore, the legitimate lineage cannot be divided into two branches, and there is no concession in terms of gradation.

記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。

In liji, it says that since secondary sons and secondary grandsons had been favored by their parents, they would not decrease any respect for their parents even after they passed away. Chen Hao(陳澔) comments that parents (always) favor those who were given birth by the lowborn. Although secondary sons were given birth by concubines, they are still well guided and valued (by the parents). That people do not dare to ignore and alienate them is because they appreciate their root and respect the ancestors. The Code of Great Ming Dynasty (大明會典) says that in terms of the hereditary institute, the eldest secondary son will inherit the position in case of the people do not have primary sons or grandsons. The eldest secondary son refers to the sons of concubines. Generally, the function rituals are to discriminate things clearly when there is confusion. That is why it regulates names and clarifies duties. Even though two peoples were given birth by the same mother, their status are differentiated.

1 Jung Moonbae(鄭文培) and Lee Sehwang(李世璜) were two prominent officials in Goryeo dynasty, whose biographies were recorded in 《규사》(葵史).

2 Kwon Junghwa(權仲和, 1322∼1408) was a civil official and medical doctor during the late Goryeo and the early Joseon period.

3Tao Kan (Chinese: 陶侃; pinyin: Táo Kǎn) (259–334), courtesy name Shixing (士行), formally Duke Huan of Changsha (長沙桓公), was a renowned Jin Dynasty (265-420) general and governor. He was the great-grandfather of the Jin Dynasty poet Tao Yuanming.

4周𫖮（269年－322年），字伯仁，汝南安城（今河南省汝南县东南）人，西晋安东将军周浚之子，西晋及东晋官员。

5Su Wu(蘇武) (140 BC - 60 BC) was a Chinese diplomat and statesman of the Han Dynasty. He is known in Chinese history for making the best of his mission into foreign territory.

6 Li Ling(李陵) (? ~ 74 BC), courtesy name Shaoqing (少卿), was a Han Dynasty general, who served under the reign of Emperor Wu (汉武帝) and later defected to the Xiongnu after being defeated in an expedition in 99 BC.

7韩琦（1008年－1075年），字稚圭，自号赣叟。相州安阳（今属河南）人，北宋大臣。南宋北伐统帅韩侂胄曾祖。北宋真宗大中祥符元年生，出身世宦之家，父韩国华累官至右谏议大夫。韩琦3岁父母去世，由诸兄扶养

8范仲淹（989年10月1日[1]－1052年6月19日），字希文，谥文正，好弹琴，尤其《履霜》一曲，人称范履霜。北宋政治家、文学家、军事家、教育家。隔年（990年）父亲武宁节度使范墉不幸逝世，母亲谢氏带着范仲淹将范墉灵柩安葬于苏州老家天平山范氏祖茔后，暂住附近的咒钵庵内，想守丧三年。但因苏州范氏家族不接纳范仲淹母子，弃之不管，孤儿寡母，贫而无依。家贫无奈之下，谢氏改嫁给了时任苏州推官的朱文翰。

9胡寅（1098年－1156年），字明仲，建宁崇安（今武夷山市）人。生于宋哲宗元符元年（1098年），因家中多子养不起被父母遗弃，祖母吴氏将他送给堂叔胡安国收养。

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

11邹浩（1060—1111），字志完，著《道乡集》四十卷，《四库总目》传于世。

12음서(蔭敍) 또는 음서제(蔭敍制)는 고려와 조선 시대에 중신 및 양반의 신분을 우대하여 친족 및 처족을 과거와 같은 선발 기준이 아닌 출신을 고려하여 관리로 사용하는 제도이다. 음보(蔭補), 문음(門蔭), 음사(蔭仕), 음직(蔭職)이라고도 표기하며, 음덕(蔭德)으로 표현하기도 한다.

13유품(流品), 고려·조선시대 정1품에서 종9품까지 18품계를 통틀어 이르던 말. 고려에서는 유품, 즉 품계로서 7품 이하를 참외관(參外官) 또는 참하관(參下官)이라 했고, 6품 이상을 참내관(參內官) 또는 참상관(參上官)·참관(參官)이라 하였는데, 예외로 5·6품인 참외관이 있었다.

14 Zheng Xuan (127–200), courtesy name Kangcheng (康成), was an influential Chinese commentator[1] and Confucian scholar near the end of the Han Dynasty.

*Discussion Questions:

==='''Student 4 : Martin'''===
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夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

If the rituals are not??, therefore the branches of the family are important. Although a son of a concubine, still be guided and embraced. As for inheriting the father’s positions the law does not restrict main or secondary sons, this is because it is good. “The Offices of Zhou” established the official system of the Duke of Zhou, the table of occupants of high state offices in the Book of Han distinguishes the different positions, yet texts prohibiting or obstructing secondary sons can, not a few can be found? This minister says that examining the various rites and laws there is nothing to base this on. The minister heard that in old, the obstruction and ignorance of secondary sons has its origin. Chancellor Jeong Dojeon was the descendant of a secondary son...

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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4.
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

5.(My own numbering..)
庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。

As to depriving the bastards of the qualification for civil examination blocking their path to the employment, the list of clauses are inserted in the writing(what writing?). When it comes to the tragedy of the year of Muo, the literati(how do we translate 士?) accumulated resentment toward Ryu Jagwang and had no recourse for relieving its anger. It became more severe and deeper. that with which they relieved their anger was also truly sad(probably referring to the policy toward the bastards). However, how could the traitors only be from the likes of Ryu Jagwang since ancient times? Unfortunately, one such traitor appeared from those who are sons of concubines, and due to this one Jagwang, the path of the bastards are completely blocked. If the would be traitor unfortunately steps into the likes of the families of literati(Does 士族 implies kinship relations?), by what law in the future would one deal with this? Ah! the holder of Confucian heritage and the literary master succeed each other with abundance. Upon pivoting once, one bends on one's separate doctrine. Upon pivoting twice, one is carried away by that which one's pedigree lineage esteems. The Way Leaning of Songikpil(Songikp'il), Ijungho, and Gimgeungong(Kimgŭn'gong), Enacting Righteousness of Bak Jihwa(Pak Chihwa), I Daesun and JoSin(Cho Shin), the Letter of Eo Mujeok(Ŏ mujŏk), Eo Sukgwon(ŏ sukkwŏn), Yang Saeon(yang saŏn), I Dal, Sin Huigye(shin hŭigye), Yang Daebak, and Bakpyo(pak p'yo), and the Brilliance of Ryu join Choe Myeongnyong(ch'oe myŏngnyong), and Ryu Sibeon(ryu shibŏn). ....

*Discussion Questions:

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

==='''Student 7 : King Kwong Wong'''===
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*Translations:
今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 
Nowadays secondary sons are not allowed to become even a 郞署 (official title?), how can they dare to expect becoming a 侍從 (official title)? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they rank temporarily in the official order and eventually become the same as lower ranking servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot endure undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has diseases that endanger his heart. The Book of Rites says,"Entering the school according to their teeth." According to their teeth means according to their age. The Mean says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth." According to their hairs means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to make clear of human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at Piyong [the highest educational institution during the Zhou period], where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. The Analects says, "Using culture to meet friends, using friendship to supplement benevolence." Mencius says, "Friendship means befriending one's virtue." Therefore, "Do not befriend one base on seniority, social status, nor familial relationship." Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。

[If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldn}} {{Gu'an}} be ashamed from being as a secondary son? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving3, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing4 of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}5 but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic?

夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。
於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。

Those who do not have a son, adopt one; by this mean they have a succession and {{transmit [their legacy] to their grandson}}. In the past, Shi Daizhong6 did not have a proper son but did have six secondary sons. The one he chose that way as [his] descendant was the worthy Qi Zizhao7。Various persons designating [this as being] illlegal according to the Tang law came during one year. It was commented as: "The first son of the proper wife is a proper son. [But] if a married woman exceeds fifty years old, she will not give birth again. Thereby, transmitting [his heritage] to an adopted is proper [in this case]." {{The one that was not adopted as primary son followed the law.}} This way, it prevented the sources of trouble. The Great Ming Code8 required that all the adopted sons that were illegal be flogged. A proper wife exceeded fifty years old and did not have a son should adopt a primary son. If it was not an adopted primary son, it was the same crime. As for the Gyeongguk Daejeon9, if the proper wife has no son, then one should find an affiliated son from the same [proper] lineage and [make him] succeed [to the father].
Thereupon, this ___

1 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty.

2 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan Dynasty.}}

3 揖讓: when a host or a guest invites the other to enter or sit somewhere first.

4 一事: "the one thing" can be understood as "their progeniture".

5 遺: that is, having successors as a father.

6 石駘仲 (pinyin: Shí Dàizhòng): one of the kings of the Wei (卫, pinyin: Wèi) during China's Spring and Autumn Period (770-476/403 BCE).

7 祁子兆 (pinyin: Qí Zǐzhào).

8 大明律 (pinyin: Dà Míng Lǜ): the Great Ming Code was written between 1368 and 1584 and served as a reference book of law for ruling the empire.

9 經國大典 (MR: Kyôngguk Taejôn): a complete code of law promulgated in 1485 that includes every law, acts, customs, ordinances released since the late Goryeo Dynasty to the early Joseon Dynasty.

*Discussion Questions:

==='''Student 9 : (Mengheng)'''===
----
*translations:

9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。

When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous?

*Discussion Questions:

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

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。

"I beg you to make a decision." Kim Suhong金壽弘, the deceased Second Deputy Director of the Royal House Administration 知事 submitted a memorial to ask appointment of secondary sons, which never happened.

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

Yi Mu李袤, the deceased 判書 [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General大司憲. [Nonetheless,] Kim Hui, the First Royal Seceretary都承旨 declined this memorial not to be submitted.

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

After then, Choe Seokjeong崔錫鼎, the deceased 相臣 submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel 吏曹判書. Such discussions continued for a long time, but they were never carried out. How can this be so?

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

Alas, [this is] all but schemes [of those who care] only for their family and private gains. The further these schemes develop, the more they become obsessed with social reputation and justification. As for the authority of those who can block or manipulate someone's employment, the heavier it becomes, the further they go against the founders' regulations.

忍情棄恩而蔑重本。舍親取䟽而故欺君。

This is to restrain human nature and to desert kindness; instead, the original heredity is being ignored. They deceive their king by abandoning direct lineage and adopting distant relatives.

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed.

*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
----
12

噫。非天之降才爾殊也。

Alas, It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.1)

1) This is quoted from "Mencius." See Mencius 6A:7; Legge 1960, 2:404.

此特培養殊方。趨向異路耳。

This is only because of the different method of cultivating them and the different path that leads them.

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

Mencius said, “If it receives its proper nourishment, there is nothing which will not grow. If it loses its proper nourishment, there is nothing which will not decay away.” 2)

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李睟光外國

2018-07-10T15:29:36Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 지봉유설권2외국0.jpg
|English =
|Chinese = 芝峯類說
|Korean = 지봉유설(''Jibongyuseol'')
|Genre = [[Royal Documents]]
|Type =
|Author = 李睟光
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조완벽전2.jpg |link=(Translation) 李睟光趙完璧傳|II-1-1. 趙完璧傳 조완벽전(''Jowanbyeokjeon'')
파일:안남국사신창화문답록발.jpg|link=(Translation) 鄭士信安南國使臣唱和問答錄跋|II-1-2. 安南國使臣唱和問答錄跋 안남국사신창화문답록 발(''Annamguksasinchanghwamundamnong Bal'')
</gallery>

=='''Introduction'''==

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

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1. 安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。"
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王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"
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(translation)
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者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"
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六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"
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10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈"
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爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。"
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都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西"
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(translation)
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| [[File:지봉유설권2외국8.jpg |border|지봉유설권2외국8|400px]]
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番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。

21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰"
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(translation)
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| [[File:지봉유설권2외국9.jpg |border|지봉유설권2외국9|400px]]
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陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物"
||
(translation)
|-
| [[File:지봉유설권2외국10.jpg |border|지봉유설권2외국10|400px]]
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秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄"
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(translation)
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| [[File:지봉유설권2외국11.jpg |border|지봉유설권2외국11|400px]]
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斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"
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(translation)
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| [[File:지봉유설권2외국12.jpg |border|지봉유설권2외국12|400px]]
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詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"
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(translation)
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| [[File:지봉유설권2외국13.jpg |border|지봉유설권2외국13|400px]]
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日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"
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(translation)
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| [[File:지봉유설권2외국14.jpg |border|지봉유설권2외국14|400px]]
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令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

41. 裸壤國。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生萬世親見如此云。大抵海中之爲裸壤者多矣。

42. 漢書曰。會稽海外。有東鯷人。分爲三十餘國云。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

43. 天下奇寶。多出於西域。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

45. 南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"
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(translation)
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| [[File:지봉유설권2외국15.jpg |border|지봉유설권2외국15|400px]]
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商。離本土八年。方到此云。蓋絶國也。

46. 永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。

47. 按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。

48. 歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎"
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(translation)
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| [[File:지봉유설권2외국16.jpg |border|지봉유설권2외국16|400px]]
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化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。

49. 萬曆癸卯。余忝副提學時。赴京回還使臣李光庭，權憘。以歐羅巴國輿地圖一件六幅送于本館。蓋得於京師者也。見其圖甚精巧。於西域特詳。以至中國地方曁我東八道，日本六十州。地理遠近大小。纖悉無遺。所謂歐羅巴國。在西域最絶遠。去中國八萬里。自古不通中朝。至大明始再入貢。地圖乃其國使臣馮寶寶所爲。而末端作序文記之。其文字雅馴。與我國之文不異。始信書同文。爲可貴也。按其國人利瑪竇，李應誠者。亦俱有山海輿地全圖。王沂三才圖會等書。頗采用其說。歐羅巴地界。南至地中海。北至冰海。東至大乃河。西至大西洋。地中海者。乃是天地之中故名云。

50. 異聞志云天下無處非鬼充塞無間。獨互人國白玉城。以白玉爲之。鬼不敢入。蓋鬼陰物。喜黑而惡白耳。有人至此城得其故。歸以白石繞屋爲墻。時河間多疫癘。獨其家無染者。今人用白堊塗門。亦其遺意也。按後漢書。西域大秦國。以石爲城。列置郵"
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(translation)
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| [[File:지봉유설권2외국17.jpg |border|지봉유설권2외국17|400px]]
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亭。皆堊墍之云。互人。疑亦西域國名。
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(translation)
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|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Ren, Ruixin'''===
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1.安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。

Annam is on the southwest of China, 13000 Li away from Beijing. It was a county named 象郡 in Qin dynasty. In Han dynasty, it was a county called 交趾郡. At the end of the time of five dynasties, 黎桓 firstly ascended the throne and ruled like a king. In Ming dynasty at the reign of Yongle, the rebellion was suppressed. The land of the area was 1700 li from the east to the west and 2800 li from the north to the south. It betrayed again later. At the beginning of the reign of Jiajing, 莫登庸 killed the king and usurped the throne. He was not allowed to be the king but called 安南都統使 instead. But he still made himself the king of the country. A book named 事文玉屑 said：交趾国，also named Annam, is the descendant of 瓠犬，the character of its people are cunning. They cut up their hair and walk on bare feet, they have deep eyes and bold mouth, the look of them is extremely ugly and evil. People who were called foreign devils with human looks by people in Guangdong and Guangxi provinces were descendants of the troops of Ma Yuan.

又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。
Laos lies on the southwest of Annam, it was called 越裳國 in ancient times, some also said it was 哀牢國. A book named 吾學編 recorded that different nations live together in this country. They do not behave according to rite and morality, they tend to be violent and aggressive. Only 驩演 people are unsophisticated and eager to learn more. The most impressive landscape is 句漏 and 富良江river. It has 越王城,天使館,浪泊柱. It produces gold, pearls, 诸, spicery，rhinoceros，elephants，兕，orangutans，baboon，silver pheasant，emerald，jackfruit. I went to the capital, met with their envoy again, he has black teeth and with disheveled hair, knows a lot about scripts and writing, speaking with joint tone. It is similar to deep eyes and bold mouth, but they all have disheveled hair, this is different from cutting hair in ancient times.

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。
Ryukyu is in the southeast sea. Starting from 梅花所 in Fujian, it would take 7 days to get there. The king usually lives a simple life, decorate his place of living without gold and other decoration. Taxes and laws are similar to 井田法. King’s ministers receive lands as salary. There is no taxation from above, punishments to illegal acts are extremely rigorous. They use trumpet shell as cooking vessel. People here are strong and active, rarely use medicine and seldom get ill. Weapons and arms are solid and firm with a range of fire up to 200 bu. Violent and aggressive, kill people within seconds. If they think it's impossible to get out of trouble, they commit a suicide immediately. As to its landscape, there are 黿鼉 island, 彭胡島 island. 古米mountain in the west of the country is extremely abrupt, boats that reached near it always failed. It has no wild beast, so there live a large number of wild horses. 毗舍那 nearby is a small tribe one the island, they speak the language of birds and have an appearance like ghost, it seems they are not human. In 韓昌黎送鄭尚書序, it said that he had heard that Ryukyu is to the south of 济州. It can be seen sometimes when the weather is good. Generally, it should not be very far in the sea.

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

三佛齊 is in the southeast sea, it has 15 districts. Java is on the east and Malacca is on the west. It has fertile lands that are suitable to farming. People in this country are quiet good at sea battle. They take a certain medicine so that sword can’t hurt them. They are dare to fight to death when come across enemy. Neighboring countries are frightened of them. Lands are limited, high-ranking generals can live on the dry land, ordinary people all live on raft, the set up pillars in the water. The characters they use are Sanskrit. There is turkey that bigger than crane. Their feathers similar with 青羊，feeding on coals. Besides, 法兒國 lies in the sea, 駞鷄 is a special animal in this country. The length of its body is up to 3 or 4 chi. 行亦如之. The book 宛委餘編 recorded that birds from western regions are called 駞, maybe this is what it has recorded.

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

Champa was called Campa in ancient times, originally it was 象林县county in Han dynasty, where 马援 set up the copper pillar. Towards the end of Han dynasty, 區連 killed the magistrate and ruled as a king. At the beginning of the 元和reign in Tang dynasty, it changed it name to Champa. It lies in the south of the sea, Chenla is to the south of it. 交趾 is to the west of it. The four seasons in this country are hot like summer, no frost and snow here. Grass and trees are always green. People here are strong and aggressive, good at fighting and battles. Women are at a higher rank than men, regard black as the feature of beauty, the hutches they live in can not have a length longer than 3 chi. Every time they go out or come back, they ride horses or elephants. There are some people called 尸頭蠻, they are women. At night, they fly their head into people’s house, absorbing the 秽气 of the child. After that the head fly back to its body and fits the body like before. If the head lost its body and can not fit back to the body, it will immediately die. Big rhinoceros can weigh up to 800 jin. They have horns on the tips of its nose, with a length up to 1 chi 5 cun. Horses are smaller than donkeys. In the reign of emperor Tang Taizong, Campa presented parrots with five colors, that maybe the special production of the country.

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

The state of Siam locates thousands of li away, in the ocean, surrounded by mountains. It is humid undergrounds, and being windy and hot is uneven. Originally, Sha and Mu were two separated lands; Sha was the decedents of the Red Eyebrows army from China. During the Zhizheng period of Yuan, they merged into one state. The respect religions, and females are wise and their husbands usually follow their decisions. As for their funerals, wealthy people use mercury burials, and ordinary people use bird burials. They are good at water battles and like invading and stealing. They have rich resources of crystals, spices, lions, elephants, white rats and six-leg turtle. 蘇木賤如薪色絶勝。When I go to the capital and see its map; there are Longya Mountains crossing the ocean. The entrance is in the middle, and the shapes are quite different. Its people have short hairs, black faces, wearing barbarians’ clothes, with bare feet. They use hands to eat and donot know Chinese characters, so it is not a state with rituals and manners. (civilized states?)

* both Japanese and [Korean] pronunciations

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

Japan is used to be named as Wa state. It started contacts with China during the Han dynasty and changed its name to Japan during the Tang dynasty. It is as further as more than five thousand Li from east to west, hundreds of li from south to north. Only its eastern mountains and eastern sea regions are 唯東山東海等道。南北千餘里。Because it is narrow from south to north and further from east to west, it is named as the state of One (Chinese character). According to Book of Han, the King of Wa state reside in 邪馬臺. According to the (Reorganization and Studies)General Rectification of Literature, Wa people have hundreds of states, and 邪馬 is one of them. According to 姜沆聞見錄, the old capital of the Wa King was named as 野馬臺. It has four hundred and eighty temples, extremely splendid, which can be compared with the four hundred and eighty temples of the Southern dynasties.

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

In Japan, one region is one state, and 陸奧州 is the biggest state. It is in charge of fifty-four counties, sixty-day further from the east to west. It has a golden mountain in the ocean, and its northern area connects to Emishi. Its people are tall and big, with hairy body? It is famous for local productions of fish and mink. Nomadic people of Shanrong also live there, with their own communities. Its land is broad and endless, or it can be compared to ….. Around thirty Li to 夷海, it connects with the nomadic people of our state. Recent years, when the Tang envoys visited 鍾城, 開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。
As for 蝦蛦,they look like the 毛人. Accoring to 申叔舟’s 海東諸國記, its land initiated from the north of Heilongjiang.

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。 fields畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

According to the map of the state of Japan (based on my observation of Japanese map), it has eight provinces and sixty-six prefectures. The island of 壹岐 and對馬 do not belong to it. Besides, it includes areas such as 有永良部，平戶島，五島，三島，八丈島. Japan has ninety-two thousand counties and more than nine million nine thousand and eight hundred districts. There are田八十九萬九千一百六十町。畠十一萬二千一百四十八町, two thousand nine hundred fifty-eight temples and twenty-seven thousand six hundred and thirty shrines. Its male population is nineteen billion ninety-four thousand eight hundred and female population is twenty-nine billion four thousand eight hundred. 凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。It is said that one Li is equal to ten Li in our state.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"

The emperor of Japan started from the generation of King Ping of Zhou. They have continually inherited the throne within the same family so far. The emperor does not intervene in political affairs but merely enjoys riches and honor. The king who administers state affairs is called Kanpaku (關白), by which he shows reverence for the emperor. How could it be seen the same custom left by the Zhou dynasty? What people say "idling around" is exact the emperor of Japan. Someone says the surname of the emperor of Japan is Ji, (implying that) they are the descendants of Taibo1 and Zhongyong2 of Wu3. Someone says their family name is Wang, which is doubtful.

10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

Traveling from Busan to the capital of Japan approximately crosses 4,000 li by sea. Departing from the capital, traveling northeast to Suruga(駿河) Prefecture, and going 1,000 again, there is a mountain called Fuji(富士). The mountain is 400 odd li tall, standing erect from a big lake. From half height above, ice and snow cap the high and steep peaks, which does not melt even in midsummer. It could even be seen within a range of 1,000 li. The place east to the mountain is called Mishima (三島). There is a steep mountain named Hakone(箱根) to the northeast of Mishima, where there is a huge lake. It is said that exotic flowers and rare herbs thickly grow along the lake bank. In my opinion, Fuji originated from the Chinese pronunciation, meaning the mountain of Athanasia. Is it the reason that there widely grows medicine of immortality? In accordance with Song Jinglian's poem5, "In Sanshu(三州), snow in June falls like white feathers; the intertwined roots push the ground down". Sanshu is a place name of dwardfish Japan.

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

In the Book of the Later Han, it is said that Xu Fu put out to sea and arrived Yi(夷) Prefecture and Tan (澶) Prefecture (夷澶洲). The two places refer to the overseas prefecture of Yi and Tan (夷亶之州) according to Han Yu's writing. Thinking of the pronunciations of Yi and Tan (夷亶), there are two prefectures called Kii(紀伊) and Dan (淡) in Nankaidō, Japan. Dan (淡) and Tan (澶) are phonetically similar, I doubt they actually refer to Yi Prefecture and Tan Prefecture. In accordance with Kang Hang's 6 travelogue, Japanese people regard Mount Atsuta(熱田山) in Ise(伊勢), Mount Kumano(熊野山) in Kii, and Mount Fuji in Suruga as the three divine mountains. Moreover, Xu Fu became a deity after his death and there built a temple of Xu Fu in Suruga. The guardian of the Mount Kumano is Xu Fu. Mount Atago(愛宕山) is guarded by the God of Ilna (日羅)[Nichra]. As to the so-called Ilna, I was wondering if it refers to yeongo(迎烏) mentioned in Memorabilia of the Three Kingdoms, who was also called Seo (細烏) 4. Jo Wanbyeok said he saw Xu Fu's temple in Kyoto. It is said that Xu Fu was (still) enshrined by his descendants.

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

The (majority) of the land of Japan is warm and there is no snow (in winter). However, Hokurikudō (北陸道) is so cold that the snow will accumulate to a couple of zhang every winter. Moreover, the islands of Japan are all small rocks covered by thin soil. Therefore, the Japanese measure the fertileness or barrenness of land according to its thickness and thinness. Should the land layer is as thin as 1 cheok, no grains could grow. If the land layer is as thick as 7 cheok to 1 chang, then it will be the most fertile land. Jeju in our state is similar. There is no land which layer exceeds 3 cheok. Therefore, every time suffering from drought, people from the land will sell grains to Jeju people in order to aid their life. As to burial, it is said that half of the coffine will expose.

1 泰伯 was the eldest son of King Tai of Zhou and the legendary founder of the State of Wu. His ancestral name was Ji.

2 仲雍 was the second ruler of the ancient Chinese State of Wu according to traditional Chinese history.

3 Wu was one of the states during the Western Zhou Dynasty and the Spring and Autumn period. It was also known as Gouwu (勾吳) or Gongwu (工吳).

4 연오(延烏)와 세오(細烏)가 일본으로 건너가게 되자 일월이 빛을 잃었는데, 세오의 비단으로 제사를 지내자 다시 빛을 회복하게 되었다는 설화. 본래 『수이전(殊異傳)』에 전하던 것인데, 고려 때 『삼국유사』에 채록되었다.

5 Song JInglian(宋景濂, 1310–1381), whose name is Lian(濂), was a literary and political adviser to the Ming dynasty founder, and one of the principal figures in the Mongol Yuan Dynasty Jinhua school of Neo-Confucianism.

6 It refers to Kang Hang's 『적중견문록(賊中見聞錄)』.

*Discussion Questions:

==='''Student 4 : Martin'''===
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13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。
The various generals [daimyo?] of Japan, all have fiefs providing food. Like Togukawa Ieyasu’s area, which has 2,5 million seok. Mori Terumoto has 1,5 million seok. Of the rest, the bigger ones have 450,000 seok and the smaller ones have 100,000 seok, but all cannot be counted in detail. A thousand seok of their food can support 50 soldiers, 10,000 seok can support five hundred soldiers. How many standing soldiers exist can be seen from the number grain, the wealth and power of the countries can be conceived.

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。
The land in Taema/Tsushima Island is all sand and rocks. The Japanese living there mainly depend on trade with our country to survive. In normal/peaceful times the land taxes of Yeongnam most of it is returned??. It is said that Sō Morinaga was originally from our country and called Song, but when he entered the island as leader his name became Sō. In the time of the ruler Hideyoshi he was destroyed and the Sō Yoshitoshi replaced him was used as guides for the invading pirates [during the Japanese invasions], how could the pain be overcome? Generally the Japanese of Taema know well about the affairs of our countries. Further they understand our language which they use cunningly ?? Although in times of peace they pay tribute and trade and are held in check, during other times they cause troubles. Some say : "Although Sō Yoshitoshi changed his name to Taira, in reality the name of Sō has not become extinct."

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。
The Japanese Omi province has black earth which clods are like bricks. In the wilderness that is not agricultural cultivated if one digs in the level ground it is the clay/mud. The Japanese use it to make fire for cooking, and its name is tuxin. It is similar to the Chinese coal. Also Japan has black pheasants but no tigers, .., hawks, or magpies. The Seas have fish, but there is not much to say about it.

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。
After the fall of Baekjae the crown prince Imjeong rode by boat to Japan and became the noble called Ouchi Sakyo. The capital was in Boshu and called the Palace of Ouchi. With this connection he went to Baekjae and most loved our country. The ancestors of the nowadays Japanese commander of Mori Terumoto, therefore are his followers. The descendants of Imjeong were

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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*Translations

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。
On the east of the sea(ocean?), there is the country of hairy people. Its people have hair all over their body which 'reaches' a few Chon. They submit to the Japanese. Yangmanse2 said he saw it when entering Japan. According Classic of Mountains and Seas, The Country of Hairy people is in the middle of the sea.
This is what Hanwen called as the Hairy people's land(island?) of Idan on the outskirt of the ocean.1 Also, Yangmanse told that the country of women is close to Japan and that there is the country of beasts, and the Japanese was afraid of it. According to what Samunokseol(Samunoksŏl) and others wrote, the country of women is in the southeast sea, and they are naked and are born by contracting the wind-force(?). Also, it is said they communicate by illuminating their figures as they crouch upon a well(hard to tell its meaning). The country of beasts is in the north of the country of Yugwi(Sakhalin). The country of Yugwi is in the northeast of Malgal of the Black Water tribe. It reaches the sea on the east and the south(This is all said by Samunokseol).

1. 韓愈. 送鄭尚書序. "...其海外雜國若躭浮羅流求毛人夷亶之州林邑扶南真臘於陀利之屬..." in 明　賀復徵《文章辨體彙選》卷三百三十六清文淵閣四庫全書補配清文津閣四庫全書
2. 楊生萬世 refers to a government official, 楊萬世 of Joseon in the period. He accompanied a previous envoy mission to Japan in 1607. See http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1381A_0020_040_0010_2004_002_XML

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

On(what is the function of 按) the country of Chenla(Khmer), it was originally Funan. Its land is about 70 square li(70li*70li), and it is in Champa's Southwest sea. It is half month away(a measure of distance) from Siam(Thailand). The country is remarkably expansive and rich. The custom values luxury. Thus, since the ancient times, it has the name of rich country of Chenla. Its land's climate is for all seasons like the fifth-sixth month. From the fourth month to the ninth month, it rains everyday. From the 10th month to the third month, there is absolutely no rain. As to the types of birds, it has peacock and parrot. As to the land animals, it has rhino, elephant, buffalo, and mountain horse. There is no wild goose, magpie, nightingale, and swallow. Rats are as big as cats. Throughout the first month, lotus flowers blooms. It has eggplant and cotton tree. Their height can reach beyond the height of houses. These facts appears in the Record of Wind and Soil.

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。
According to the stories, people of Chenla do not drink. They liken drinking to the amorous matters. Only with wife, they drink in the room. Also, in the Western foreigner, the country of Hollomo(Ormuz?), they punished those who drink by abandoning their corpse in the marketplace. Although abandoning the corpse in the market is severe, as to not-drinking, it can be on the contrary praised.

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富, 王居以金爲甓,屋覆銀瓦蓋, 是也。
On Java, its old name was Saba. The country is rich. Its land is expansive, and its people numerous. It is the major figure among the various foreign country in the East Ocean(東洋 is this proper noun?). Men keep unkempt hair, and women keep the topknot style. Men must carry sword on their waist, and the sword is extremely refined and sharp. As to the punishment, there is no punishment by whipping or beating. Regardless of the weights of crimes, they kill the convicted by sword. They values vigor and likes fighting. Their facial color is dark. They have monkey-like head(what is this?) and are barefoot. As to eating, they have no spoon and chopsticks. They chew up ants, snakes, bugs and worms. They sleep and eat with their dogs and do not consider it as being dirty. They practice burial by water, cremation, and burial by dogs and follows that which the dead desires. According to the History of Tang, the Southern barbarian, the country of the Pyu1, is also called Sarip'a(Seriva?). The country is the extremely rich. In the King's residence, the wall is made of gold. As to the house, they put silver roof tiles. This is the country.

1. https://baike.baidu.com/item/%E9%AA%A0%E5%9B%BD/7382171

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
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*Translations:

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

Ceylon (Sri Lanka) exists in the middle of the sea. Its kings venerate the Shakyamuni Buddha, and cherish elephants and cows. They drink milk, and do not eat beef. Those who kill cows are to be punished with execution. The country is opulent. Its land is vast, and has a large population, which is comparable to Java. They do not wear tops, and wind their bottoms with towels. There is a place where beads are abundant, so merchants there compete with each other, while forming a market nearby. There is an island called 赤人島, where people live in caves. Both men and women are naked like beasts. They do not eat grains. They instead eat fish, toads, plantains, and jackfruits. As for Jackfruits, they grow in the middle of the southern sea. It is said that they look like gourds.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦. 無衣草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

Liushan exists in the middle of the west sea. Its four sides are surrounded by the sea, so there are no fortifications. They gather and reside, relying on mountains. There are about three thousand places called “liu”. When boats encounter the wind, they lose their way, drift, and eventually sink. Its natives call it "three thousand lis of Ruoshui". People there make nests (and live there) or reside in caves, and eat fish and toads. They do not wear clothes, and cover their front and back with grass, trees and leaves. As I think about it, the book "Yunfu" states as follows: “Ruoshui exists in the middle of the west sea, and is not even capable of making a feather float.” So this is what it is. Also, the History of Jin says that the Puyo state is to the north of Xuantu. In the north, there was the Ruoshui, where the Sushen family reached all the way to the east of the great sea, and all the way to the north, which is the Ruoshui. The Xuxianzhuan (Sequel of the Biography of the Hermits) says that the Penglai blocks the way towards the three thousand lis of the Ruoshui, so one cannot get there, unless he is a flying hermit. Hence, there is also the Ruoshui to the northeast thereof.

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

Samarkand was Kashmir during the Han period, and was a thousand lis apart from the Jiayu Guan. Its width (to the east and the west) is one thousand lis. Its scenery is vast and beautiful. Its land is fertile, which is pretty similar to the center of China. A lot of merchants of the Xinanpan gathered here. People are Muslims. They have their venues to venerate the heaven, which are decorated with blue stones in a very sophisticated fashion. Its people are superb, beautiful, and versatile. Back in the day, there was so-called Zhaoshibei, and its light was so vastly illuminating as to shine the whole world. As I think about it, the Wuxuebian contains the royal writings of its kings, and their letters seem to resemble those of China.

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

Tianfang used to be called Tiantang. Its people used the Islamic calender. It had a harmonious scenery. Its four seasons are like spring. Its land is fertile, and its grains are abundant. People there delightedly work. Its customs comply with virtues, so there were no punishments, and people were naturally cultivated. They did not commit burglary, so it seems (at least doubtedly) to be what the Buddhist texts call the heaven.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
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*Translations:
21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。
 
The great state of Koi [RR: Goi] (now Kozhikode/Calicut) is the center of the countries in the Western Sea. It is apart from Zhongguo ten thousand ri. Its king is fond of Buddhism and reveres elephants and cows. When he grew old, he did not pass the throne to his son, instead to his grandson, if not then to his younger brother. But he does not have a grandson nor a brother. So he passed the throne to a man of good deeds. Their social custom regards highly of honor and morality. Pedestrians give way to each other. No one keeps anything found on the road. They use bottle gourd as musical instrument. Therefore it is a peerless state in the sea. And it has the atmosphere of the ancient three dynasties, thus it can be followed.

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。
 
As to Malacca, its old name is Five Islands. It is situated in the middle of the Southern Sea. The climate during the day is hot and during the night is cold. Its king wraps his head with white silk. The social custom is pure and simple. They revere the religion of Islam. By the sea, people fear turtle dragons. The turtle dragons have four ch'ŏk [RR: cheok] high and four legs. They bear scale armors and bite whenever they encounter people. Those who are bitten die promptly. Its mountains have black tigers. Comparing to tigers, they are smaller. Sometimes they transform into human-like and go into the market in flock in broad daylight. Those who aware of them were captured and killed by them. This is written according to the August Ming Supervising Secretary Chen Jiayou, who was once sent as an envoy to this state and had left a collection of poetry.

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。
 
Bengala (now Bangladesh) is East India. Its state is the greatest. Its wealth and products are overflowingly abundant, which is first among neighbors. Its king and officials are all Muslims, and shave their head and wrap them in white clothes. The climate is constantly hot, like summer. Yin and Yang, medicine and divination, all sort of crafts, and artistry are grealy resemble those of Zhongguo. Its calendar has twelve months and does not have intercalary month. Its social custom is simple and loyal. Its people are fond of cultivation and breeding. It has two crops a year. Its women do not apply rouge and powder and naturally has charmingly white complexion. As to drinking and eating, men and women have them in different places. Whenever their husbands die, they do not remarry. Whenever their wives die, they do not take another. If they are alone and have no dependants, the whole village takes turns to support them. It has Tūla cotton (a kind of cotton with Buddhist meaning?), which is four to five ch'ŏk [RR: cheok] wide and can be as thick as five pun [RR: bun]. Its back is all fine fur.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。
 
Kalsŏk [RR: Galseok](nowadays Shakhrisabz in Uzbekistan), in the Southwest of Samarkand. The circumference of the city is more than ten ri. Its four sides are surrounded by paddy fields. It was the residence of an imperial son-in-law of the Yuan in the past (refers to Tamerlane). Its mountains have many strange trees. It has a rocky gorge. As to the cliffs of its two sides, it resembles the cleavage from an axe. From there walk two to three ri, after exiting the gorge, is a gate, which is called the Iron Gate Pass. In the poem "Envoy to Jiaohe County" (Gaochang) Cen Shen says, "The Iron Pass controls the end of the world, how far is ten thousand li? This namely is the Iron Gate Pass.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

Turpan1 is 100 li away in the West from Huozhou2. It belongs to the ancient {{Jiaohe}}4. It is also called the Jushi Kingdom5. Its climate is very warm and it rarely rains or snows. The local products are sesame and wheat. People [there] all live in houses and believe in Buddhism. The area extends over more than 20 li. The whole five colors6 are sand and stones {{or 'sandstone'}}. The light flare, the fire burns. There are four deep gullies. The sky is incredibly wonderful.7 The grass and trees do not grow. The birds and beasts are very few. There are Buddhist scripts praising the spirits in the mountain.

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

Heilou8 is close to Turpan. The mountains, rivers, grass, trees, birds, beasts are all dark. Men and women are too. There are salt ponds that produce rock salt. It is solid and white like stones. It can be cut to serve as a tool to drink and eat. It takes [humidity]9 in and is salty. In Herat10 and other places it is also produced in this way.

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

Herat is at 13000 li, starting from the Jiayu Pass11. There are big mountains in the four directions and it rarely rains. Men shave their head, dress {{向 (dress always in white? used to dress in white?)}} in white and so they lost the blue and the black. People are very mobile, [they] walk 300 li a day. The climate is often warm. Men and women are rude, turbulent and shameless. If there were schools, if they received instruction and appropriated the intentions of the Classics, they would dimunish the [number of] penalties and lighten the [weight of their] taxes, they would fight less and be good at working, they would deal with agriculture and sericulture. Their customs would probably also be simple and honest.

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

Yutian12 is a large kingdom. It is at the North of Congling. There are 5000 li from the East to the West and 1000 li from the South to the North. People [there] are {{relatively}} clever. They celebrate Buddha's dharma. When they meet {{the Buddha together? each other?}}, they often kneel. {{One can find lost books [there]?}}. They cover their head {{and grow their hair?}}. They gradually get to know the etiquette of respect between seniors and juniors. Their appearance is also similar the one of ethnic Chinese people. There is the Baiyu river, the Lüyu river, the Heiyu river13. They produce jade, coral, fur seal.

1 土魯番: sinitic name of Turpan, a city located in modern Xinjiang, China, written as 吐鲁番 in Contemporary Mandarin Chinese (pinyin: Tǔlǔfān; Uyghur: تورپان).

2 火州: one of the designations of the city 高昌 (pinyin: Gāochāng; Uyghur: قاراغوجا) during the Yuan and Ming dynasties.

3 交河: {{one of the regions of China located at the East of Beijing}}.

4 縣: translating this word 'county' as in Mandarin Chinese may pose the problem of its important size.

5 車師: the Jushi (pinyin: Jūshī), or Gushi (Mandarin: 姑師; pinyin: Gūshī), were a people who established a kingdom during the 1st millennium BCE in the Turpan basin.

6 五色: it can be metaphorically understood here as 'the environment' or 'the view'.

7 Interestingly, this passage looks familiar to the one of the 历代兴衰演义, written about a century later by Lǚ Fǔ (吕撫): "群山悉五色，砂石光焰灼人，峻壑穷崖，天巧奇绝。"

8 I could not find a place name that would correspond to this city today.

9 The author might also be thinking of salt as only an 'ingredient' absorbing liquids and sauces.

10 哈烈: ancient sinitic designation for the city Herat in Afghanistan (Persian and Pashto: هرات‎); in 1413, the sovereign Shah Rukh Mirza of the Timurid empire (r. 1404-1447) sends the emperor Yongle of the Ming (r. 1402-1424) a tribute; the same year, the latter sends a delegation to Herat. This is probably how the author came to know about Herat.

11 嘉峪關: the Jiayu Pass (pinyin: Jiāyù Guān) is the first frontier fortress at the west end of the Ming dynasty Great Wall of China, in modern Gansu, China.

12 于闐: from the Han dynasty until at least the Tang dynasty, the ancient Iranic Saka Buddhist kingdom of Khotan (56-1006) was was known in Chinese as Yutian (于闐, 于窴, or 於闐; pinyin: Yútián).

13 白玉河，綠玉河，黑玉河 (pinyin: Báiyù, Lǜyù, Hēiyù): respectively the rivers of White Jade, Green Jade and Black Jade.

*Discussion Questions:

- What sources (which books, rumors vehicled by whom, etc.) did the author rely on to write these comments?

==='''Student 9 : (Mengheng Lee)'''===
----
*translation:

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

Huo Zhou, a place of former and later Che Shi kingdom during the Han period, was 9000 li away from Zhang An. Emperor Yuan of the Han dynasty instituted 戊己校尉 in the place, cultivating farm by the stationed army where the court of the former kingdom used to be. As that place was higher and broader than its neighbor regions, the place was called Gao Chang. Later, it was occupied by Tu Fan. During the Yuan era, it was titled Wei Wu Er. Now, it’s called Huo Zhou. The custom here place was similar to Xiongnu’s one, where people serve Heaven and were Buddhists. According to History of Song, the people of Gao Chang lived a long life, generally, they could live more than 100 years old and no infants would die in his early age. Among the mountains and rivers in that place, there are spiritual mountains and a lake called Pu Lei Hai, which are big due to intersecting with rivers. The landscape there are red as fire, and the weather is usually hot. In Ranked Biographies from Records of the Grand Historian, it said: “There is a mountain with fierce fire, which is unmovable if someone throws things toward it.” The place is called Mu Tou Jiao He Cheng and Huo Shan Chi Cui Wei in the poem done by Cen Can.

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

Lu Chen, also called Liu Cheng, is in the Western Regions. It is passed by rivers and deserts, but no grass was there. Horses and cows are dead once they walked to here. Suddenly, a strong wind blows, so people and horse lose each other. Lots of human bones were alongside the roads as ghosts. People passing by here lose their partners and get lost in the daytime, naming here as Han Hai. There is Liu Sha in the west and Huo Yan maintain in the north of this place. The color of the mountain is like fire. The weather here is warm. It’s a good place to plant flax and is a productive farming land for small grapes. The grapes are sweaty and without kernels. It is so called Liu Sha He, which is generally the Liu Sha He from Yu Gong.

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

Hu Lu Mo Si is in the southwestern sea. It’s a productive farming land. Here people are righteous, and they are tall and strong. They love to conduct Buddhist ritual ceremony. Here have lions, camels, chickens, deer, sheep, and Oryx leucoryx. According to the annotation from Han Shi Huo Tong Shi Zi Guo, there is a country in the southern sea, called Shi Zi Guo, where people were as tall as five Cheok, where boats were so huge that people had to use ladders to get in. I think it seems the so-called Shi Zi Guo.

36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。

Yi Si Ba Han is a huge country in the southwestern sea, holding a vast territory. Its palace is pretentious and magnificent, and its agricultural productions are rich and generous. People advocate Buddhism and awe penalty; they love to give and hate to take by force. Here has pearl and amber but without grain and millet. People only eat panicled millet, which is thick and sweet. A Su is in the east sea, and it’s also a big country. People living in the country respect buddha and ghost, and they love to give things to others. The agricultural productions are abundant, and the weather is pleasant, not so hot or so cold. (For that reason,) people would not suffer from famine and coldness, and there would be no bandits and thieves at night. Generally speaking, it’s a land of pleasantness. The countries mentioned above came from several books, including Wu Xue Bian. And, according to Song Shi, it said: “Zhu Nian Guo, a country that haven’t interacted with China from ancient time, is said to be distanced from Guang Zhou about more than 410 thousand li if travelling by boat.” Besides, western countries and other small countries oversea, such as Peng Heng, Lu Song, A Lu Gan, and Ba Li, do not interact with China. How could we say the countries that were unrecorded into books are limited?

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

In the history of five dynasties, the Western region has the land of five Lu(盧)s with no flood/water, are always cold and have lots of snow. Every time the season warms, the snow disappears and water is obtained from this.

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

In the book of Jin, Mr. Sushen resided at the north of Buxian/Bulham Mountain, Leaving from Buyeo can take sixty days. To the East, it is adjacent to the great sea, to the West, it shares borders with 寇漫汗 state. To its north, the water is extremely scarce. Its area is thousands of li.
The state of Bei’er is located to the northwest of the state of Sushen. by horse it takes 200 days.

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

It says in the History of the Five Dynasties, “In the sea to the east of Khitan is Tiedian. Its soil has little plants. The water is salty and dirty as blood. To the north there is Niuti Tujue 牛蹄突厥 [Ox-hoof Türk], The people’s bodies have ox-hooves. Also at the Northern Europe, the people’s bodies have dogs’ heads. They are long haired and unclothed, their language is a canine haul, and men born there become dogs and women become humans. To the northeast, Wajieji,

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
41. 裸壤國1)。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生2)萬世親見如此云。大抵海中之爲裸壤者多矣。

Nayang is not far away from Japan. The people are very tall. Their whole body is as dark as coal. Their eyes are quite pale. Their forehead and nose are high and protrude. Their hair is similar to that of sheep. They take Wa women and reside in Japan. 楊生萬世親見如此云。??? Mostly in the sea there are many of these Nayang people.

42. 漢書曰。會稽3)海外。有東鯷人。分爲三十餘國云4)。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

According to Han Shu, there are Eastern Ti鯷 people outside the sea of Huiji會稽 which is divided into about thirty states. This seems to refer to the Wa pirates. Nowadays my country is considered to be this Ticen, but I'm afraid this is not so. Why should we label ourselves as such?

43. 天下奇寶。多出於西域5)。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

A lot of rare treasures in the world came from the western territory西域. Examples include glass, quartz, grapes, watermelons, walnuts and lions. Buddhism and magic are all from western territory. Although these are considered to be a heresy, I can see that they possess various skills. Their mountains and streams include 流沙ㆍ弱水ㆍ崑崙ㆍ星宿海. The Yellow River originated from these places. 亦靈異矣哉。???

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

Bullanggi[Portugal] lies in the west-southern sea of Seomna[Thai]. This Western Ocean 西洋 is a huge country. Their firearms are called bullanggi. Nowadays the military department is making use of them. In addition, linen from this Western Ocean is as light and fine as the wings of a cicada.

45. 南番國人6)。萬曆7)癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"

The Nambeon[African] people. Along with a Wa ship, their ship was cast away on the coast of our land. As I see them, their eyebrows and lashes adjoined, their beard was similar to that of a goat. They brought a servant whose face was pitch black. His appearance was weird and ugly. They are a kind of ocean's devil. As we were unable to communicate, I had a Wa to translate my questions. Their country was in the ocean, 80,000 li away from China. The Wa people do trade with these people because of the rare treasures from those lands.

1)裸壤國[ luǒ rǎng ]: Literally, this refers to a country of which people are naked. It was believed to be located in 比律賓(Philippine), the Island of Luzon. Also called as Lǚsòng呂宋.
" 裸壤國距。日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。" is from 《海行摠載》 제 8권 <海槎錄>(1607). [해행총재: 고려·조선시대 통신사의 사신이나 포로 및 표류 등으로 일본을 내왕한 자들의 기행록을 모은 책]

2) 生 = a scholar, literati(without an official position). Here this refers to Yang Manse 楊萬世.

3)會稽 Huiji: A famous mountain located in southeastern area of 紹興, 浙江省 in China.

4)《漢書 - Han Shu》《地理志下》會稽海外有東鯷人，分為二十餘國，以歲時來獻見云。

《後漢書 - Hou Han Shu》《東夷列傳》會稽海外有東鯷人，分為二十餘國。又有夷洲及澶洲。

5) 西域[Xīyù]: 서쪽을 이르는 말. 광의로는 소아시아·중앙아시아 및 인도 지방의 여러 나라, 협의로는 신장(新疆)·톈산 남로(天山南路) 지방.

6) 南番國人 refers to African slaves brought by Portugese. cf.《再造藩邦志》

7) 中國明 신종 때의 연호(年號). 西紀 1573-1619.

*Discussion Questions: Where is 西洋 and 西域 that the author is referring to? How are they different from "西洋" that contemporary Koreans understand? Why does the author uses "南" to describe people who actually came from the west?

==='''Student 12 : Sanghoon Na'''===
----

45.

南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通商。離本土八年。方到此云。蓋絶國也。

In the year gyeyu (MR. kyeyu) during the Wanli era, a man from the Southern TriDutchman followed the Japanese ships and drifted to our land. I saw the man. His eyebrows and eyelashes were connected into one, and his beard looked like a goat’s. His man’s complexion was pitch-black. His outlook was very ugly and strange. Perhaps he was a kind of sea devil. Unable to communicate with them, I asked questions by means of a Japanese man’s interpretation. [He replied that] his country was located in the midst of the sea and 80,000 "li" away from China. Because there are lots of precious treasure in the land, the Japanese visit and trade there. They say that it takes eight years to get there from their country. Probably it must be a remote isolated country.

46.

永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。

Yeong'gyeoli State [England] is located at the far west in the outer ocean. The day is extremely long. The night lasts only until the second watch (11 pm to 1 am) and soon the day breaks. As for their custom, they eat only barley powder (flour), wear leather and fur clothes, and take a ship as a house. They build a ship with four folds of wood, clad with pieces of iron within and without. They fix tens of masts on the ship and install a wind-generator [wind turbine] at the stern. As for anchor ropes, they use cables made of hundreds of iron-chains, so their ships are not wrecked in the face of storm waves. The ships use cannons for wars and show up to raid. Many countries in the sea do not dare to confront them. In recent years, a ship drifted from Japan to Heung’yang area [modern Goheung in South Jeolla province]. The ship was extremely high and huge like a multistoried mansion. Our [Joseon] troops attacked it but was unable to destroy it and let it escape and go. Later I asked a Japanese envoy and came to know that they were the man of Yeong’gyeolli [English men]. According to my reading of the "History of the Yuan Dynasty", the distance between Gilligilsa and China is 25,000 "li". The day is long and the night is short [in England]. England was called Goliganguk during the Tang period. The sound of "gyeolli" is similiar to "gilli" or "golli" each other, so I guess they refer to this England.

47.

按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。

According to my reading of the "History of the Tang Dynasty", Goligan is located in the north of the Han Sea [Lake Baikal]. In the land, the day is long and the night is short. After the sunset, the sky is [still] glow. When the time passes for a sheep’s shoulder bone to be properly boiled and cooked, the sun rises again. In the early Tang era, it was called Gyeolgol. Zhuzi [Zhu Xi, 1130-1200] said, “This land is the tip of the earth. The sun goes underground but has no place to hide. Therefore, it is always bright. Until the sun rises from the east and breaks the day, there are few places to conceal the passage of the sun.”1)

1) 出處：宋　黎靖德《朱子語類》朱子語類卷第一明成化九年陳煒刻本

48.
歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。1) 不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。

Gurapa [European] country are also called Great Western Country. There is a man called Imadu [Matteo Ricci, 1552-1610] who sailed the sea for eight years and crossed over 80,000 "li" in the face of wind and waves. He stayed at East Wol (Gwangdong) over ten years. He wrote the "True Meaning of the Lord of Heaven" ("Tianzhu Shiyi" 天主實義) in two volumes. First of all, he states that the Lord of Heaven created the heaven and the earth in the beginning, and He rules over them with peace and care. Secondly, he discusses that the souls of humans are immortal and greatly different from those of beasts and birds. Thirdly, he distinguishes the error of the Six Paths of Reincarnation 2) from the judgment of Heaven and Hell. Lastly, he argues that human nature is originally good and we should obey the Lord of Heaven’s will. In their custom, they call their king Edifying Emperor 敎化皇. He does not take a wife, so does not have an heir. [Instead,] a worthy man is selected and enthroned [after him]. In addition, they cherish the friendship in their custom and do not save money for themselves. He [Ricci] wrote the "Essay on Friendship". Jiao Hong (焦竑, 1540-1620) said, “Mr. Imadu from the Western region says ‘My friend is another I.’ This word is amazingly marvelous.” The episode is described in detail in the "Sequel to Hearsay" 續耳譚.

1) 重友論 appears to be a typographical error for 交友論.

2) The Six Paths of Reincarnation 輪廻六道 are a Buddhist concept of the cycle of death and rebirth stemming from Hindu philosophies. Each of these paths represents one of the realms a being is reborn into after death, determined by the accumulated karma of their past life.

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李睟光外國

2018-07-10T04:15:58Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 지봉유설권2외국0.jpg
|English =
|Chinese = 芝峯類說
|Korean = 지봉유설(''Jibongyuseol'')
|Genre = [[Royal Documents]]
|Type =
|Author = 李睟光
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조완벽전2.jpg |link=(Translation) 李睟光趙完璧傳|II-1-1. 趙完璧傳 조완벽전(''Jowanbyeokjeon'')
파일:안남국사신창화문답록발.jpg|link=(Translation) 鄭士信安南國使臣唱和問答錄跋|II-1-2. 安南國使臣唱和問答錄跋 안남국사신창화문답록 발(''Annamguksasinchanghwamundamnong Bal'')
</gallery>

=='''Introduction'''==

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

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1. 安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。"
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王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"
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者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"
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六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"
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10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈"
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爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。"
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都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西"
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番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。

21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰"
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陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物"
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秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄"
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斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"
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(translation)
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詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"
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(translation)
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日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"
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(translation)
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令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

41. 裸壤國。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生萬世親見如此云。大抵海中之爲裸壤者多矣。

42. 漢書曰。會稽海外。有東鯷人。分爲三十餘國云。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

43. 天下奇寶。多出於西域。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

45. 南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"
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(translation)
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商。離本土八年。方到此云。蓋絶國也。

46. 永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。

47. 按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。

48. 歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎"
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(translation)
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化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。

49. 萬曆癸卯。余忝副提學時。赴京回還使臣李光庭，權憘。以歐羅巴國輿地圖一件六幅送于本館。蓋得於京師者也。見其圖甚精巧。於西域特詳。以至中國地方曁我東八道，日本六十州。地理遠近大小。纖悉無遺。所謂歐羅巴國。在西域最絶遠。去中國八萬里。自古不通中朝。至大明始再入貢。地圖乃其國使臣馮寶寶所爲。而末端作序文記之。其文字雅馴。與我國之文不異。始信書同文。爲可貴也。按其國人利瑪竇，李應誠者。亦俱有山海輿地全圖。王沂三才圖會等書。頗采用其說。歐羅巴地界。南至地中海。北至冰海。東至大乃河。西至大西洋。地中海者。乃是天地之中故名云。

50. 異聞志云天下無處非鬼充塞無間。獨互人國白玉城。以白玉爲之。鬼不敢入。蓋鬼陰物。喜黑而惡白耳。有人至此城得其故。歸以白石繞屋爲墻。時河間多疫癘。獨其家無染者。今人用白堊塗門。亦其遺意也。按後漢書。西域大秦國。以石爲城。列置郵"
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(translation)
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亭。皆堊墍之云。互人。疑亦西域國名。
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(translation)
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=='''Discussion Questions'''==
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#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Ren, Ruixin'''===
----

1.安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。

Annam is on the southwest of China, 13000 Li away from Beijing. It was a county named 象郡 in Qin dynasty. In Han dynasty, it was a county called 交趾郡. At the end of the time of five dynasties, 黎桓 firstly ascended the throne and ruled like a king. In Ming dynasty at the reign of Yongle, the rebellion was suppressed. The land of the area was 1700 li from the east to the west and 2800 li from the north to the south. It betrayed again later. At the beginning of the reign of Jiajing, 莫登庸 killed the king and usurped the throne. He was not allowed to be the king but called 安南都統使 instead. But he still made himself the king of the country. A book named 事文玉屑 said：交趾国，also named Annam, is the descendant of 瓠犬，the character of its people are cunning. They cut up their hair and walk on bare feet, they have deep eyes and bold mouth, the look of them is extremely ugly and evil. People who were called foreign devils with human looks by people in Guangdong and Guangxi provinces were descendants of the troops of Ma Yuan.

又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。
Laos lies on the southwest of Annam, it was called 越裳國 in ancient times, some also said it was 哀牢國. A book named 吾學編 recorded that different nations live together in this country. They do not behave according to rite and morality, they tend to be violent and aggressive. Only 驩演 people are unsophisticated and eager to learn more. The most impressive landscape is 句漏 and 富良江river. It has 越王城,天使館,浪泊柱. It produces gold, pearls, 诸, spicery，rhinoceros，elephants，兕，orangutans，baboon，silver pheasant，emerald，jackfruit. I went to the capital, met with their envoy again, he has black teeth and with disheveled hair, knows a lot about scripts and writing, speaking with joint tone. It is similar to deep eyes and bold mouth, but they all have disheveled hair, this is different from cutting hair in ancient times.

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。
Ryukyu is in the southeast sea. Starting from 梅花所 in Fujian, it would take 7 days to get there. The king usually lives a simple life, decorate his place of living without gold and other decoration. Taxes and laws are similar to 井田法. King’s ministers receive lands as salary. There is no taxation from above, punishments to illegal acts are extremely rigorous. They use trumpet shell as cooking vessel. People here are strong and active, rarely use medicine and seldom get ill. Weapons and arms are solid and firm with a range of fire up to 200 bu. Violent and aggressive, kill people within seconds. If they think it's impossible to get out of trouble, they commit a suicide immediately. As to its landscape, there are 黿鼉 island, 彭胡島 island. 古米mountain in the west of the country is extremely abrupt, boats that reached near it always failed. It has no wild beast, so there live a large number of wild horses. 毗舍那 nearby is a small tribe one the island, they speak the language of birds and have an appearance like ghost, it seems they are not human. In 韓昌黎送鄭尚書序, it said that he had heard that Ryukyu is to the south of 济州. It can be seen sometimes when the weather is good. Generally, it should not be very far in the sea.

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

三佛齊 is in the southeast sea, it has 15 districts. Java is on the east and Malacca is on the west. It has fertile lands that are suitable to farming. People in this country are quiet good at sea battle. They take a certain medicine so that sword can’t hurt them. They are dare to fight to death when come across enemy. Neighboring countries are frightened of them. Lands are limited, high-ranking generals can live on the dry land, ordinary people all live on raft, the set up pillars in the water. The characters they use are Sanskrit. There is turkey that bigger than crane. Their feathers similar with 青羊，feeding on coals. Besides, 法兒國 lies in the sea, 駞鷄 is a special animal in this country. The length of its body is up to 3 or 4 chi. 行亦如之. The book 宛委餘編 recorded that birds from western regions are called 駞, maybe this is what it has recorded.

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

Champa was called Campa in ancient times, originally it was 象林县county in Han dynasty, where 马援 set up the copper pillar. Towards the end of Han dynasty, 區連 killed the magistrate and ruled as a king. At the beginning of the 元和reign in Tang dynasty, it changed it name to Champa. It lies in the south of the sea, Chenla is to the south of it. 交趾 is to the west of it. The four seasons in this country are hot like summer, no frost and snow here. Grass and trees are always green. People here are strong and aggressive, good at fighting and battles. Women are at a higher rank than men, regard black as the feature of beauty, the hutches they live in can not have a length longer than 3 chi. Every time they go out or come back, they ride horses or elephants. There are some people called 尸頭蠻, they are women. At night, they fly their head into people’s house, absorbing the 秽气 of the child. After that the head fly back to its body and fits the body like before. If the head lost its body and can not fit back to the body, it will immediately die. Big rhinoceros can weigh up to 800 jin. They have horns on the tips of its nose, with a length up to 1 chi 5 cun. Horses are smaller than donkeys. In the reign of emperor Tang Taizong, Campa presented parrots with five colors, that maybe the special production of the country.

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

The state of Siam locates thousands of li away, in the ocean, surrounded by mountains. It is humid undergrounds, and being windy and hot is uneven. Originally, Sha and Mu were two separated lands; Sha was the decedents of the Red Eyebrows army from China. During the Zhizheng period of Yuan, they merged into one state. The respect religions, and females are wise and their husbands usually follow their decisions. As for their funerals, wealthy people use mercury burials, and ordinary people use bird burials. They are good at water battles and like invading and stealing. They have rich resources of crystals, spices, lions, elephants, white rats and six-leg turtle. 蘇木賤如薪色絶勝。When I go to the capital and see its map; there are Longya Mountains crossing the ocean. The entrance is in the middle, and the shapes are quite different. Its people have short hairs, black faces, wearing barbarians’ clothes, with bare feet. They use hands to eat and donot know Chinese characters, so it is not a state with rituals and manners. (civilized states?)

* both Japanese and [Korean] pronunciations

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

Japan is used to be named as Wa state. It started contacts with China during the Han dynasty and changed its name to Japan during the Tang dynasty. It is as further as more than five thousand Li from east to west, hundreds of li from south to north. Only its eastern mountains and eastern sea regions are 唯東山東海等道。南北千餘里。Because it is narrow from south to north and further from east to west, it is named as the state of One (Chinese character). According to Book of Han, the King of Wa state reside in 邪馬臺. According to the (Reorganization and Studies)General Rectification of Literature, Wa people have hundreds of states, and 邪馬 is one of them. According to 姜沆聞見錄, the old capital of the Wa King was named as 野馬臺. It has four hundred and eighty temples, extremely splendid, which can be compared with the four hundred and eighty temples of the Southern dynasties.

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

In Japan, one region is one state, and 陸奧州 is the biggest state. It is in charge of fifty-four counties, sixty-day further from the east to west. It has a golden mountain in the ocean, and its northern area connects to Emishi. Its people are tall and big, with hairy body? It is famous for local productions of fish and mink. Nomadic people of Shanrong also live there, with their own communities. Its land is broad and endless, or it can be compared to ….. Around thirty Li to 夷海, it connects with the nomadic people of our state. Recent years, when the Tang envoys visited 鍾城, 開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。
As for 蝦蛦,they look like the 毛人. Accoring to 申叔舟’s 海東諸國記, its land initiated from the north of Heilongjiang.

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。 fields畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

According to the map of the state of Japan (based on my observation of Japanese map), it has eight provinces and sixty-six prefectures. The island of 壹岐 and對馬 do not belong to it. Besides, it includes areas such as 有永良部，平戶島，五島，三島，八丈島. Japan has ninety-two thousand counties and more than nine million nine thousand and eight hundred districts. There are田八十九萬九千一百六十町。畠十一萬二千一百四十八町, two thousand nine hundred fifty-eight temples and twenty-seven thousand six hundred and thirty shrines. Its male population is nineteen billion ninety-four thousand eight hundred and female population is twenty-nine billion four thousand eight hundred. 凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。It is said that one Li is equal to ten Li in our state.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"

The emperor of Japan started from the generation of King Ping of Zhou. They have continually inherited the throne within the same family so far. The emperor does not intervene in political affairs but merely enjoys riches and honor. The king who administers state affairs is called Kanpaku (關白), by which he shows reverence for the emperor. How could it be seen the same custom left by the Zhou dynasty? What people say "idling around" is exact the emperor of Japan. Someone says the surname of the emperor of Japan is Ji, (implying that) they are the descendants of Taibo1 and Zhongyong2 of Wu3. Someone says their family name is Wang, which is doubtful.

10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

Traveling from Busan to the capital of Japan approximately crosses 4,000 li by sea. Departing from the capital, traveling northeast to Suruga(駿河) Prefecture, and going 1,000 again, there is a mountain called Fuji(富士). The mountain is 400 odd li tall, standing erect from a big lake. From half height above, ice and snow cap the high and steep peaks, which does not melt even in midsummer. It could even be seen within a range of 1,000 li. The place east to the mountain is called Mishima (三島). There is a steep mountain named Hakone(箱根) to the northeast of Mishima, where there is a huge lake. It is said that exotic flowers and rare herbs thickly grow along the lake bank. In my opinion, Fuji originated from the Chinese pronunciation, meaning the mountain of Athanasia. Is it the reason that there widely grows medicine of immortality? In accordance with Song Jinglian's poem5, "In Sanshu(三州), snow in June falls like white feathers; the intertwined roots push the ground down". Sanshu is a place name of dwardfish Japan.

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

In the Book of the Later Han, it is said that Xu Fu put out to sea and arrived Yi(夷) Prefecture and Tan (澶) Prefecture (夷澶洲). The two places refer to the overseas prefecture of Yi and Tan (夷亶之州) according to Han Yu's writing. Thinking of the pronunciations of Yi and Tan (夷亶), there are two prefectures called Kii(紀伊) and Dan (淡) in Nankaidō, Japan. Dan (淡) and Tan (澶) are phonetically similar, I doubt they actually refer to Yi Prefecture and Tan Prefecture. In accordance with Kang Hang's 6 travelogue, Japanese people regard Mount Atsuta(熱田山) in Ise(伊勢), Mount Kumano(熊野山) in Kii, and Mount Fuji in Suruga as the three divine mountains. Moreover, Xu Fu became a deity after his death and there built a temple of Xu Fu in Suruga. The guardian of the Mount Kumano is Xu Fu. Mount Atago(愛宕山) is guarded by the God of Ilna (日羅)[Nichra]. As to the so-called Ilna, I was wondering if it refers to yeongo(迎烏) mentioned in Memorabilia of the Three Kingdoms, who was also called Seo (細烏) 4. Jo Wanbyeok said he saw Xu Fu's temple in Kyoto. It is said that Xu Fu was (still) enshrined by his descendants.

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

The (majority) of the land of Japan is warm and there is no snow (in winter). However, Hokurikudō (北陸道) is so cold that the snow will accumulate to a couple of zhang every winter. Moreover, the islands of Japan are all small rocks covered by thin soil. Therefore, the Japanese measure the fertileness or barrenness of land according to its thickness and thinness. Should the land layer is as thin as 1 cheok, no grains could grow. If the land layer is as thick as 7 cheok to 1 chang, then it will be the most fertile land. Jeju in our state is similar. There is no land which layer exceeds 3 cheok. Therefore, every time suffering from drought, people from the land will sell grains to Jeju people in order to aid their life. As to burial, it is said that half of the coffine will expose.

1 泰伯 was the eldest son of King Tai of Zhou and the legendary founder of the State of Wu. His ancestral name was Ji.

2 仲雍 was the second ruler of the ancient Chinese State of Wu according to traditional Chinese history.

3 Wu was one of the states during the Western Zhou Dynasty and the Spring and Autumn period. It was also known as Gouwu (勾吳) or Gongwu (工吳).

4 연오(延烏)와 세오(細烏)가 일본으로 건너가게 되자 일월이 빛을 잃었는데, 세오의 비단으로 제사를 지내자 다시 빛을 회복하게 되었다는 설화. 본래 『수이전(殊異傳)』에 전하던 것인데, 고려 때 『삼국유사』에 채록되었다.

5 Song JInglian(宋景濂, 1310–1381), whose name is Lian(濂), was a literary and political adviser to the Ming dynasty founder, and one of the principal figures in the Mongol Yuan Dynasty Jinhua school of Neo-Confucianism.

6 It refers to Kang Hang's 『적중견문록(賊中見聞錄)』.

*Discussion Questions:

==='''Student 4 : Martin'''===
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13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。
The various generals [daimyo?] of Japan, all have fiefs providing food. Like Togukawa Ieyasu’s area, which has 2,5 million seok. Mori Terumoto has 1,5 million seok. Of the rest, the bigger ones have 450,000 seok and the smaller ones have 100,000 seok, but all cannot be counted in detail. A thousand seok of their food can support 50 soldiers, 10,000 seok can support five hundred soldiers. How many standing soldiers exist can be seen from the number grain, the wealth and power of the countries can be conceived.

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。
The land in Taema/Tsushima Island is all sand and rocks. The Japanese living there mainly depend on trade with our country to survive. In normal/peaceful times the land taxes of Yeongnam most of it is returned??. It is said that Sō Morinaga was originally from our country and called Song, but when he entered the island as leader his name became Sō. In the time of the ruler Hideyoshi he was destroyed and the Sō Yoshitoshi replaced him was used as guides for the invading pirates [during the Japanese invasions], how could the pain be overcome? Generally the Japanese of Taema know well about the affairs of our countries. Further they understand our language which they use cunningly ?? Although in times of peace they pay tribute and trade and are held in check, during other times they cause troubles. Some say : "Although Sō Yoshitoshi changed his name to Taira, in reality the name of Sō has not become extinct."

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。
The Japanese Omi province has black earth which clods are like bricks. In the wilderness that is not agricultural cultivated if one digs in the level ground it is the clay/mud. The Japanese use it to make fire for cooking, and its name is tuxin. It is similar to the Chinese coal. Also Japan has black pheasants but no tigers, .., hawks, or magpies. The Seas have fish, but there is not much to say about it.

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。
After the fall of Baekjae the crown prince Imjeong rode by boat to Japan and became the noble called Ouchi Sakyo. The capital was in Boshu and called the Palace of Ouchi. With this connection he went to Baekjae and most loved our country. The ancestors of the nowadays Japanese commander of Mori Terumoto, therefore are his followers. The descendants of Imjeong were

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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*Translations

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。
On the east of the sea(ocean?), there is the country of hairy people. Its people have hair all over their body which 'reaches' a few Chon. They submit to the Japanese. Yangmanse2 said he saw it when entering Japan. According Classic of Mountains and Seas, The Country of Hairy people is in the middle of the sea.
This is what Hanwen called as the Hairy people's land(island?) of Idan on the outskirt of the ocean.1 Also, Yangmanse told that the country of women is close to Japan and that there is the country of beasts, and the Japanese was afraid of it. According to what Samunokseol(Samunoksŏl) and others wrote, the country of women is in the southeast sea, and they are naked and are born by contracting the wind-force(?). Also, it is said they communicate by illuminating their figures as they crouch upon a well(hard to tell its meaning). The country of beasts is in the north of the country of Yugwi(Sakhalin). The country of Yugwi is in the northeast of Malgal of the Black Water tribe. It reaches the sea on the east and the south(This is all said by Samunokseol).

1. 韓愈. 送鄭尚書序. "...其海外雜國若躭浮羅流求毛人夷亶之州林邑扶南真臘於陀利之屬..." in 明　賀復徵《文章辨體彙選》卷三百三十六清文淵閣四庫全書補配清文津閣四庫全書
2. 楊生萬世 refers to a government official, 楊萬世 of Joseon in the period. He accompanied a previous envoy mission to Japan in 1607. See http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1381A_0020_040_0010_2004_002_XML

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

On(what is the function of 按) the country of Chenla(Khmer), it was originally Funan. Its land is about 70 square li(70li*70li), and it is in Champa's Southwest sea. It is half month away(a measure of distance) from Siam(Thailand). The country is remarkably expansive and rich. The custom values luxury. Thus, since the ancient times, it has the name of rich country of Chenla. Its land's climate is for all seasons like the fifth-sixth month. From the fourth month to the ninth month, it rains everyday. From the 10th month to the third month, there is absolutely no rain. As to the types of birds, it has peacock and parrot. As to the land animals, it has rhino, elephant, buffalo, and mountain horse. There is no wild goose, magpie, nightingale, and swallow. Rats are as big as cats. Throughout the first month, lotus flowers blooms. It has eggplant and cotton tree. Their height can reach beyond the height of houses. These facts appears in the Record of Wind and Soil.

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。
According to the stories, people of Chenla do not drink. They liken drinking to the amorous matters. Only with wife, they drink in the room. Also, in the Western foreigner, the country of Hollomo(Ormuz?), they punished those who drink by abandoning their corpse in the marketplace. Although abandoning the corpse in the market is severe, as to not-drinking, it can be on the contrary praised.

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富, 王居以金爲甓,屋覆銀瓦蓋, 是也。
On Java, its old name was Saba. The country is rich. Its land is expansive, and its people numerous. It is the major figure among the various foreign country in the East Ocean(東洋 is this proper noun?). Men keep unkempt hair, and women keep the topknot style. Men must carry sword on their waist, and the sword is extremely refined and sharp. As to the punishment, there is no punishment by whipping or beating. Regardless of the weights of crimes, they kill the convicted by sword. They values vigor and likes fighting. Their facial color is dark. They have monkey-like head(what is this?) and are barefoot. As to eating, they have no spoon and chopsticks. They chew up ants, snakes, bugs and worms. They sleep and eat with their dogs and do not consider it as being dirty. They practice burial by water, cremation, and burial by dogs and follows that which the dead desires. According to the History of Tang, the Southern barbarian, the country of the Pyu1, is also called Sarip'a(Seriva?). The country is the extremely rich. In the King's residence, the wall is made of gold. As to the house, they put silver roof tiles. This is the country.

1. https://baike.baidu.com/item/%E9%AA%A0%E5%9B%BD/7382171

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
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*Translations:

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

Ceylon (Sri Lanka) exists in the middle of the sea. Its kings venerate the Shakyamuni Buddha, and cherish elephants and cows. They drink milk, and do not eat beef. Those who kill cows are to be punished with execution. The country is opulent. Its land is vast, and has a large population, which is comparable to Java. They do not wear tops, and wind their bottoms with towels. There is a place where beads are abundant, so merchants there compete with each other, while forming a market nearby. There is an island called 赤人島, where people live in caves. Both men and women are naked like beasts. They do not eat grains. They instead eat fish, toads, plantains, and jackfruits. As for Jackfruits, they grow in the middle of the southern sea. It is said that they look like gourds.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦. 無衣草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

Liushan exists in the middle of the west sea. Its four sides are surrounded by the sea, so there are no fortifications. They gather and reside, relying on mountains. There are about three thousand places called “liu”. When boats encounter the wind, they lose their way, drift, and eventually sink. Its natives call it "three thousand lis of Ruoshui". People there make nests (and live there) or reside in caves, and eat fish and toads. They do not wear clothes, and cover their front and back with grass, trees and leaves. As I think about it, the book "Yunfu" states as follows: “Ruoshui exists in the middle of the west sea, and is not even capable of making a feather float.” So this is what it is. Also, the History of Jin says that the Puyo state is to the north of Xuantu. In the north, there was the Ruoshui, where the Sushen family reached all the way to the east of the great sea, and all the way to the north, which is the Ruoshui. The Xuxianzhuan (Sequel of the Biography of the Hermits) says that the Penglai blocks the way towards the three thousand lis of the Ruoshui, so one cannot get there, unless he is a flying hermit. Hence, there is also the Ruoshui to the northeast thereof.

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

Samarkand was Kashmir during the Han period, and was a thousand lis apart from the Jiayu Guan. Its width (to the east and the west) is one thousand lis. Its scenery is vast and beautiful. Its land is fertile, which is pretty similar to the center of China. A lot of merchants of the Xinanpan gathered here. People are Muslims. They have their venues to venerate the heaven, which are decorated with blue stones in a very sophisticated fashion. Its people are superb, beautiful, and versatile. Back in the day, there was so-called Zhaoshibei, and its light was so vastly illuminating as to shine the whole world. As I think about it, the Wuxuebian contains the royal writings of its kings, and their letters seem to resemble those of China.

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

Tianfang used to be called Tiantang. Its people used the Islamic calender. It had a harmonious scenery. Its four seasons are like spring. Its land is fertile, and its grains are abundant. People there delightedly work. Its customs comply with virtues, so there were no punishments, and people were naturally cultivated. They did not commit burglary, so it seems (at least doubtedly) to be what the Buddhist texts call the heaven.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Translations:
21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。
 
The great state of Koi [RR: Goi] (now Kozhikode/Calicut) is the center of the countries in the Western Sea. It is apart from Zhongguo ten thousand ri. Its king is fond of Buddhism and reveres elephants and cows. The throne passes to his grandson, if not then to his brother. He does not have another grandson. He propagates goodness to his people. Their social custom regards highly of honor and morality. Pedestrians give way to each other. No one keeps anything found on the road. They use bottle gourd as musical instrument. Therefore it is a peerless state in the sea. And it has the atmosphere of the ancient three dynasties, thus it can be followed.

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。
 
As to Malacca, its old name is Five Islands. It is situated in the middle of the Southern Sea. The climate during the day is hot and during the night is cold. Its king wraps his head with white silk. The social custom is pure and simple. They revere the religion of Islam. By the sea, people fear turtle dragons. The turtle dragons have four ch'ŏk [RR: cheok] high and four legs. They bear scale armors and bite whenever they encounter people. Those who are bitten die promptly. Its mountains have black tigers. Comparing to tigers, they are smaller. Sometimes they transform into human-like and go into the market in flock in broad daylight. Those who aware of them capture and kill them. This is written according to the August Ming Supervising Secretary Chen Jiayou, who was once sent as an envoy to this state and had left a collection of poems.

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。
 
Bengala (now Bangladesh) is East India. Its state is the greatest. Its wealth and products are overflowingly abundant, which is first among neighbors. Its king and officials are all Muslims, and shave their head and wrap them in white clothes. The climate is constantly hot, like summer. Yin and Yang, medicine and divination, all sort of crafts, and artistry are grealy resemble those of Zhongguo. Its calendar has twelve months and does not have intercalary month. Its social custom is simple and loyal. Its people are fond of cultivation and breeding. It has two crops a year. Its women do not apply rouge and powder and naturally has charmingly white complexion. As to drinking and eating, men and women have them in different places. Whenever their husbands die, they do not remarry. Whenever their wives die, they do not take another. If they are alone and have no dependants, the whole village takes turns to support them. It has Tūla cotton (a kind of cotton with Buddhist meaning?), which is four to five ch'ŏk [RR: cheok] wide and can be as thick as five pun [RR: bun]. Its back is all fine fur.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。
 
Kalsŏk [RR: Galseok](nowadays Shakhrisabz in Uzbekistan), in the Southwest of Samarkand. The circumference of the city is more than ten ri. Its four sides are surrounded by paddy fields. It was the residence of an imperial son-in-law of the Yuan in the past (refers to Tamerlane). Its mountains have many strange trees. It has a rocky gorge. As to the cliffs of its two sides, it resembles the cleavage from an axe. From there walk two to three ri, after exiting the gorge, is a gate, which is called the Iron Gate Pass. In the poem "Envoy to Jiaohe County" (Gaochang) Cen Shen says, "The Iron Pass controls the end of the world, how far is ten thousand li? This namely is the Iron Gate Pass.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

Turpan1 is 100 li away in the West from Huozhou2. It belongs to the ancient {{Jiaohe}}4. It is also called the Jushi Kingdom5. Its climate is very warm and it rarely rains or snows. The local products are sesame and wheat. People [there] all live in houses and believe in Buddhism. The area extends over more than 20 li. The whole five colors6 are sand and stones {{or 'sandstone'}}. The light flare, the fire burns. There are four deep gullies. The sky is incredibly wonderful.7 The grass and trees do not grow. The birds and beasts are very few. There are Buddhist scripts praising the spirits in the mountain.

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

Heilou8 is close to Turpan. The mountains, rivers, grass, trees, birds, beasts are all dark. Men and women are too. There are salt ponds that produce rock salt. It is solid and white like stones. It can be cut to serve as a tool to drink and eat. It takes [humidity]9 in and is salty. In Herat10 and other places it is also produced in this way.

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

Herat is at 13000 li, starting from the Jiayu Pass11. There are big mountains in the four directions and it rarely rains. Men shave their head, dress {{向 (dress always in white? used to dress in white?)}} in white and so they lost the blue and the black. People are very mobile, [they] walk 300 li a day. The climate is often warm. Men and women are rude, turbulent and shameless. If there were schools, if they received instruction and appropriated the intentions of the Classics, they would dimunish the [number of] penalties and lighten the [weight of their] taxes, they would fight less and be good at working, they would deal with agriculture and sericulture. Their customs would probably also be simple and honest.

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

Yutian12 is a large kingdom. It is at the North of Congling. There are 5000 li from the East to the West and 1000 li from the South to the North. People [there] are {{relatively}} clever. They celebrate Buddha's dharma. When they meet {{the Buddha together? each other?}}, they often kneel. {{One can find lost books [there]?}}. They cover their head {{and grow their hair?}}. They gradually get to know the etiquette of respect between seniors and juniors. Their appearance is also similar the one of ethnic Chinese people. There is the Baiyu river, the Lüyu river, the Heiyu river13. They produce jade, coral, fur seal.

1 土魯番: sinitic name of Turpan, a city located in modern Xinjiang, China, written as 吐鲁番 in Contemporary Mandarin Chinese (pinyin: Tǔlǔfān; Uyghur: تورپان).

2 火州: one of the designations of the city 高昌 (pinyin: Gāochāng; Uyghur: قاراغوجا) during the Yuan and Ming dynasties.

3 交河: {{one of the regions of China located at the East of Beijing}}.

4 縣: translating this word 'county' as in Mandarin Chinese may pose the problem of its important size.

5 車師: the Jushi (pinyin: Jūshī), or Gushi (Mandarin: 姑師; pinyin: Gūshī), were a people who established a kingdom during the 1st millennium BCE in the Turpan basin.

6 五色: it can be metaphorically understood here as 'the environment' or 'the view'.

7 Interestingly, this passage looks familiar to the one of the 历代兴衰演义, written about a century later by Lǚ Fǔ (吕撫): "群山悉五色，砂石光焰灼人，峻壑穷崖，天巧奇绝。"

8 I could not find a place name that would correspond to this city today.

9 The author might also be thinking of salt as only an 'ingredient' absorbing liquids and sauces.

10 哈烈: ancient sinitic designation for the city Herat in Afghanistan (Persian and Pashto: هرات‎); in 1413, the sovereign Shah Rukh Mirza of the Timurid empire (r. 1404-1447) sends the emperor Yongle of the Ming (r. 1402-1424) a tribute; the same year, the latter sends a delegation to Herat. This is probably how the author came to know about Herat.

11 嘉峪關: the Jiayu Pass (pinyin: Jiāyù Guān) is the first frontier fortress at the west end of the Ming dynasty Great Wall of China, in modern Gansu, China.

12 于闐: from the Han dynasty until at least the Tang dynasty, the ancient Iranic Saka Buddhist kingdom of Khotan (56-1006) was was known in Chinese as Yutian (于闐, 于窴, or 於闐; pinyin: Yútián).

13 白玉河，綠玉河，黑玉河 (pinyin: Báiyù, Lǜyù, Hēiyù): respectively the rivers of White Jade, Green Jade and Black Jade.

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===
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*translation:

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

Huo Zhou, a place of former and later Che Shi kingdom during the Han period, was 9000 li away from Zhang An. Emperor Yuan of the Han dynasty instituted 戊己校尉 in the place, cultivating farm by the stationed army where the court of the former kingdom used to be. As that place was higher and broader than its neighbor regions, the place was called Gao Chang. Later, it was occupied by Tu Fan. During the Yuan era, it was titled Wei Wu Er. Now, it’s called Huo Zhou. The custom here place was similar to Xiongnu’s one, where people serve Heaven and were Buddhists. According to History of Song, the people of Gao Chang lived a long life, generally, they could live more than 100 years old and no infants would die in his early age. Among the mountains and rivers in that place, there are spiritual mountains and a lake called Pu Lei Hai, which are big due to intersecting with rivers. The landscape there are red as fire, and the weather is usually hot. In Ranked Biographies from Records of the Grand Historian, it said: “There is a mountain with fierce fire, which is unmovable if someone throws things toward it.” The place is called Mu Tou Jiao He Cheng and Huo Shan Chi Cui Wei in the poem done by Cen Can.

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

Lu Chen, also called Liu Cheng, is in the Western Regions. It is passed by rivers and deserts, but no grass was there. Horses and cows are dead once they walked to here. Suddenly, a strong wind blows, so people and horse lose each other. Lots of human bones were alongside the roads as ghosts. People passing by here lose their partners and get lost in the daytime, naming here as Han Hai. There is Liu Sha in the west and Huo Yan maintain in the north of this place. The color of the mountain is like fire. The weather here is warm. It’s a good place to plant flax and is a productive farming land for small grapes. The grapes are sweaty and without kernels. It is so called Liu Sha He, which is generally the Liu Sha He from Yu Gong.

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

Hu Lu Mo Si is in the southwestern sea. It’s a productive farming land. Here people are righteous, and they are tall and strong. They love to conduct Buddhist ritual ceremony. Here have lions, camels, chickens, deer, sheep, and Oryx leucoryx. According to the annotation from Han Shi Huo Tong Shi Zi Guo, there is a country in the southern sea, called Shi Zi Guo, where people were as tall as five Cheok, where boats were so huge that people had to use ladders to get in. I think it seems the so-called Shi Zi Guo.

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
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37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

In the history of five dynasties, the Western region has the land of five Lu(盧)s with no flood/water, are always cold and have lots of snow. Every time the season warms, the snow disappears and water is obtained from this.

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

In the book of Jin, Mr. Sushen resided at the north of Buxian/Bulham Mountain, Leaving from Buyeo can take sixty days. To the East, it is adjacent to the great sea, to the West, it shares borders with 寇漫汗 state. To its north, the water is extremely scarce. Its area is thousands of li.
The state of Bei’er is located to the northwest of the state of Sushen. by horse it takes 200 days.

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

It says in the History of the Five Dynasties, “In the sea to the east of Khitan is Tiedian. Its soil has little plants. The water is salty and dirty as blood. To the north there is Niuti Tujue 牛蹄突厥 [Ox-hoof Türk], The people’s bodies have ox-hooves. Also at the Northern Europe, the people’s bodies have dogs’ heads. They are long haired and unclothed, their language is a canine haul, and men born there become dogs and women become humans. To the northeast, Wajieji,

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
41. 裸壤國1)。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生2)萬世親見如此云。大抵海中之爲裸壤者多矣。

Nayang is not far away from Japan. The people are very tall. Their whole body is as dark as coal. Their eyes are quite pale. Their forehead and nose are high and protrude. Their hair is similar to that of sheep. They take Wa women and reside in Japan. 楊生萬世親見如此云。??? Mostly in the sea there are many of these Nayang people.

42. 漢書曰。會稽3)海外。有東鯷人。分爲三十餘國云4)。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

According to Han Shu, there are Eastern Ti鯷 people outside the sea of Huiji會稽 which is divided into about thirty states. This seems to refer to the Wa pirates. Nowadays my country is considered to be this Ticen, but I'm afraid this is not so. Why should we label ourselves as such?

43. 天下奇寶。多出於西域5)。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

A lot of rare treasures in the world came from the western territory西域. Examples include glass, quartz, grapes, watermelons, walnuts and lions. Buddhism and magic are all from western territory. Although these are considered to be a heresy, I can see that they possess various skills. Their mountains and streams include 流沙ㆍ弱水ㆍ崑崙ㆍ星宿海. The Yellow River originated from these places. 亦靈異矣哉。???

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

Bullanggi[Portugal] lies in the west-southern sea of Seomna[Thai]. This Western Ocean 西洋 is a huge country. Their firearms are called bullanggi. Nowadays the military department is making use of them. In addition, linen from this Western Ocean is as light and fine as the wings of a cicada.

45. 南番國人6)。萬曆7)癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"

The Nambeon[African] people. Along with a Wa ship, their ship was cast away on the coast of our land. As I see them, their eyebrows and lashes adjoined, their beard was similar to that of a goat. They brought a servant whose face was pitch black. His appearance was weird and ugly. They are a kind of ocean's devil. As we were unable to communicate, I had a Wa to translate my questions. Their country was in the ocean, 80,000 li away from China. The Wa people do trade with these people because of the rare treasures from those lands.

1)裸壤國[ luǒ rǎng ]: Literally, this refers to a country of which people are naked. It was believed to be located in 比律賓(Philippine), the Island of Luzon. Also called as Lǚsòng呂宋.
" 裸壤國距。日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。" is from 《海行摠載》 제 8권 <海槎錄>(1607). [해행총재: 고려·조선시대 통신사의 사신이나 포로 및 표류 등으로 일본을 내왕한 자들의 기행록을 모은 책]

2) 生 = a scholar, literati(without an official position). Here this refers to Yang Manse 楊萬世.

3)會稽 Huiji: A famous mountain located in southeastern area of 紹興, 浙江省 in China.

4)《漢書 - Han Shu》《地理志下》會稽海外有東鯷人，分為二十餘國，以歲時來獻見云。

《後漢書 - Hou Han Shu》《東夷列傳》會稽海外有東鯷人，分為二十餘國。又有夷洲及澶洲。

5) 西域[Xīyù]: 서쪽을 이르는 말. 광의로는 소아시아·중앙아시아 및 인도 지방의 여러 나라, 협의로는 신장(新疆)·톈산 남로(天山南路) 지방.

6) 南番國人 refers to African slaves brought by Portugese. cf.《再造藩邦志》

7) 中國明 신종 때의 연호(年號). 西紀 1573-1619.

*Discussion Questions: Where is 西洋 and 西域 that the author is referring to? How are they different from "西洋" that contemporary Koreans understand? Why does the author uses "南" to describe people who actually came from the west?

==='''Student 12 : Sanghoon Na'''===
----

45.

南番國人。萬曆癸卯年間。隨倭舶漂抵我境。

In the year gyeyu (MR. kyeyu) during the Wanli era, a Dutchman followed the Japanese ships and drifted to our land.

見其人。眉與上睫通爲一。髯似羊鬚。

I saw the man at a glance, his eyebrows and eyelashes were connected into one, and his beard looked like a goat’s beard.

其率人面漆黑。形狀尤醜怪。蓋海鬼類也。

His men’s complexion was pitch-black. His appearance was more ugly and strange. Perhaps he was a kind of sea devil.

言語不通。因倭譯問。

Unable to communicate with them, I asked questions by means of a Japanese man’s interpretation.

則國在海中。距中國八萬里。

[He replied that] his country was located in the midst of the sea and 80,000 li away from China.

倭人以地多珍寶。故往來通商。

Because there are lots of precious treasure in the land, Japanese people visit and trade.

離本土八年。方到此云。蓋絶國也。

They said that it took eight years to get there from their country. Probably it must be a remote isolated country.

46.
永結利國。在極西外洋。

Yeonggyeoli State [England] is located at the far west in the ocean.

晝則極長。夜纔二更。旋卽天明。

The day is extremely long. The night lasts only until the second watch (11 pm to 1 am) and soon the day breaks.

其俗惟喫麥屑衣皮裘。以舟爲家。

As for their custom, they eat only barley powder (flour), wear leather and fur clothes, and take a ship as a house.

四重造船。以鐵片周裹內外。

They build a ship with four folds of wood, clad with pieces of iron within and without.

船上建數十檣竹。船尾設生風之機。

They fix tens of masts on the ship and install a wind-generator [wind turbine] at the stern.

碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。

As for anchor ropes, they use cables made of hundreds of iron-chains, so their ships are not wrecked in face of storm waves.

戰用大砲。出沒行劫。海中諸國。莫敢相抗。

The ships use cannons for wars and show up to raid. Many countries in the sea do not dare to confront them.

頃年。自日本漂到興陽之境。

In recent years, a ship drifted from Japan to around Heung’yang [modern Goheung in South Jeolla province].

其船極高大。如層樓大屋。

The ship was extremely high and huge like a multistory mansion.

我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。

Our troops attacked it. Unable to destroy it, we let it escape and go. Later I asked a Japanese envoy and got to know that they were the man of Yeong’gyeolli [English men].

按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。

In the History of the Yuan Dynasty, it says, “The distance between Gilligilsa and China is 25,000 li. The day is long and the night is short [in England]. England was called Goliganguk during the Tang period.”

結利與吉利骨利音相近。疑卽此也。

The sound of gyeolli is simliar to gilli or golli each other, so I guess they are this England.

47.
按唐史。骨利幹居翰海北。

In the History of the Tang Dynasty, it states, “Goligan is located in the north of the Han sea [Lake Baikal].

其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。

In the land, the day is long and the night is short. After the sunset, the sky is [still] glow. When the time passes for a sheep’s shoulder bone to be properly boiled and cooked, the sun rises again. In the early Tang period, it was called Gyeolgol.

朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。

Zhuzi said, “This land is the tip of the earth. The sun goes underground but has no place to hide. Therefore, it is always bright.

及東出而爲曉。其所經遮蔽處。亦不多耳。

Until the sun rises from the east and breaks the day, there are few places to conceal the passage of the sun.”

出處：宋　黎靖德《朱子語類》朱子語類卷第一明成化九年陳煒刻本

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李睟光外國

2018-07-10T02:35:35Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 지봉유설권2외국0.jpg
|English =
|Chinese = 芝峯類說
|Korean = 지봉유설(''Jibongyuseol'')
|Genre = [[Royal Documents]]
|Type =
|Author = 李睟光
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조완벽전2.jpg |link=(Translation) 李睟光趙完璧傳|II-1-1. 趙完璧傳 조완벽전(''Jowanbyeokjeon'')
파일:안남국사신창화문답록발.jpg|link=(Translation) 鄭士信安南國使臣唱和問答錄跋|II-1-2. 安南國使臣唱和問答錄跋 안남국사신창화문답록 발(''Annamguksasinchanghwamundamnong Bal'')
</gallery>

=='''Introduction'''==

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

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1. 安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。"
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王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"
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者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"
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六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"
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10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈"
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爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。"
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都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西"
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番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。

21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰"
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陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物"
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(translation)
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秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄"
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斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"
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詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"
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日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"
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令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

41. 裸壤國。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生萬世親見如此云。大抵海中之爲裸壤者多矣。

42. 漢書曰。會稽海外。有東鯷人。分爲三十餘國云。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

43. 天下奇寶。多出於西域。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

45. 南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"
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商。離本土八年。方到此云。蓋絶國也。

46. 永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。

47. 按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。

48. 歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎"
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化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。

49. 萬曆癸卯。余忝副提學時。赴京回還使臣李光庭，權憘。以歐羅巴國輿地圖一件六幅送于本館。蓋得於京師者也。見其圖甚精巧。於西域特詳。以至中國地方曁我東八道，日本六十州。地理遠近大小。纖悉無遺。所謂歐羅巴國。在西域最絶遠。去中國八萬里。自古不通中朝。至大明始再入貢。地圖乃其國使臣馮寶寶所爲。而末端作序文記之。其文字雅馴。與我國之文不異。始信書同文。爲可貴也。按其國人利瑪竇，李應誠者。亦俱有山海輿地全圖。王沂三才圖會等書。頗采用其說。歐羅巴地界。南至地中海。北至冰海。東至大乃河。西至大西洋。地中海者。乃是天地之中故名云。

50. 異聞志云天下無處非鬼充塞無間。獨互人國白玉城。以白玉爲之。鬼不敢入。蓋鬼陰物。喜黑而惡白耳。有人至此城得其故。歸以白石繞屋爲墻。時河間多疫癘。獨其家無染者。今人用白堊塗門。亦其遺意也。按後漢書。西域大秦國。以石爲城。列置郵"
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亭。皆堊墍之云。互人。疑亦西域國名。
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(translation)
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=='''Discussion Questions'''==
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=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Ren, Ruixin'''===
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1.安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。

Annam is on the southwest of China, 13000 Li away from Beijing. It was a county named 象郡 in Qin dynasty. In Han dynasty, it was a county called 交趾郡. At the end of the time of five dynasties, 黎桓 firstly ascended the throne and ruled like a king. In Ming dynasty at the reign of Yongle, the rebellion was suppressed. The land of the area was 1700 li from the east to the west and 2800 li from the north to the south. It betrayed again later. At the beginning of the reign of Jiajing, 莫登庸 killed the king and usurped the throne. He was not allowed to be the king but called 安南都統使 instead. But he still made himself the king of the country. A book named 事文玉屑 said：交趾国，also named Annam, is the descendant of 瓠犬，the character of its people are cunning. They cut up their hair and walk on bare feet, they have deep eyes and bold mouth, the look of them is extremely ugly and evil. People who were called foreign devils with human looks by people in Guangdong and Guangxi provinces were descendants of the troops of Ma Yuan.

又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。
Laos lies on the southwest of Annam, it was called 越裳國 in ancient times, some also said it was 哀牢國. A book named 吾學編 recorded that different nations live together in this country. They do not behave according to rite and morality, they tend to be violent and aggressive. Only 驩演 people are unsophisticated and eager to learn more. The most impressive landscape is 句漏 and 富良江river. It has 越王城,天使館,浪泊柱. It produces gold, pearls, 诸, spicery，rhinoceros，elephants，兕，orangutans，baboon，silver pheasant，emerald，jackfruit. I went to the capital, met with their envoy again, he has black teeth and with disheveled hair, knows a lot about scripts and writing, speaking with joint tone. It is similar to deep eyes and bold mouth, but they all have disheveled hair, this is different from cutting hair in ancient times.

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。
Ryukyu is in the southeast sea. Starting from 梅花所 in Fujian, it would take 7 days to get there. The king usually lives a simple life, decorate his place of living without gold and other decoration. Taxes and laws are similar to 井田法. King’s ministers receive lands as salary. There is no taxation from above, punishments to illegal acts are extremely rigorous. They use trumpet shell as cooking vessel. People here are strong and active, rarely use medicine and seldom get ill. Weapons and arms are solid and firm with a range of fire up to 200 bu. Violent and aggressive, kill people within seconds. If they think it's impossible to get out of trouble, they commit a suicide immediately. As to its landscape, there are 黿鼉 island, 彭胡島 island. 古米mountain in the west of the country is extremely abrupt, boats that reached near it always failed. It has no wild beast, so there live a large number of wild horses. 毗舍那 nearby is a small tribe one the island, they speak the language of birds and have an appearance like ghost, it seems they are not human. In 韓昌黎送鄭尚書序, it said that he had heard that Ryukyu is to the south of 济州. It can be seen sometimes when the weather is good. Generally, it should not be very far in the sea.

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

三佛齊 is in the southeast sea, it has 15 districts. Java is on the east and Malacca is on the west. It has fertile lands that are suitable to farming. People in this country are quiet good at sea battle. They take a certain medicine so that sword can’t hurt them. They are dare to fight to death when come across enemy. Neighboring countries are frightened of them. Lands are limited, high-ranking generals can live on the dry land, ordinary people all live on raft, the set up pillars in the water. The characters they use are Sanskrit. There is turkey that bigger than crane. Their feathers similar with 青羊，feeding on coals. Besides, 法兒國 lies in the sea, 駞鷄 is a special animal in this country. The length of its body is up to 3 or 4 chi. 行亦如之. The book 宛委餘編 recorded that birds from western regions are called 駞, maybe this is what it has recorded.

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

Champa was called Campa in ancient times, originally it was 象林县county in Han dynasty, where 马援 set up the copper pillar. Towards the end of Han dynasty, 區連 killed the magistrate and ruled as a king. At the beginning of the 元和reign in Tang dynasty, it changed it name to Champa. It lies in the south of the sea, Chenla is to the south of it. 交趾 is to the west of it. The four seasons in this country are hot like summer, no frost and snow here. Grass and trees are always green. People here are strong and aggressive, good at fighting and battles. Women are at a higher rank than men, regard black as the feature of beauty, the hutches they live in can not have a length longer than 3 chi. Every time they go out or come back, they ride horses or elephants. There are some people called 尸頭蠻, they are women. At night, they fly their head into people’s house, absorbing the 秽气 of the child. After that the head fly back to its body and fits the body like before. If the head lost its body and can not fit back to the body, it will immediately die. Big rhinoceros can weigh up to 800 jin. They have horns on the tips of its nose, with a length up to 1 chi 5 cun. Horses are smaller than donkeys. In the reign of emperor Tang Taizong, Campa presented parrots with five colors, that maybe the special production of the country.

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

The state of Siam locates thousands of li away, in the ocean, surrounded by mountains. It is humid undergrounds, and being windy and hot is uneven. Originally, Sha and Mu were two separated lands; Sha was the decedents of the Red Eyebrows army from China. During the Zhizheng period of Yuan, they merged into one state. The respect religions, and females are wise and their husbands usually follow their decisions. As for their funerals, wealthy people use mercury burials, and ordinary people use bird burials. They are good at water battles and like invading and stealing. They have rich resources of crystals, spices, lions, elephants, white rats and six-leg turtle. 蘇木賤如薪色絶勝。When I go to the capital and see its map; there are Longya Mountains crossing the ocean. The entrance is in the middle, and the shapes are quite different. Its people have short hairs, black faces, wearing barbarians’ clothes, with bare feet. They use hands to eat and donot know Chinese characters, so it is not a state with rituals and manners. (civilized states?)

* both Japanese and [Korean] pronunciations

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

Japan is used to be named as Wa state. It started contacts with China during the Han dynasty and changed its name to Japan during the Tang dynasty. It is as further as more than five thousand Li from east to west, hundreds of li from south to north. Only its eastern mountains and eastern sea regions are 唯東山東海等道。南北千餘里。Because it is narrow from south to north and further from east to west, it is named as the state of One (Chinese character). According to Book of Han, the King of Wa state reside in 邪馬臺. According to the (Reorganization and Studies)General Rectification of Literature, Wa people have hundreds of states, and 邪馬 is one of them. According to 姜沆聞見錄, the old capital of the Wa King was named as 野馬臺. It has four hundred and eighty temples, extremely splendid, which can be compared with the four hundred and eighty temples of the Southern dynasties.

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

In Japan, one region is one state, and 陸奧州 is the biggest state. It is in charge of fifty-four counties, sixty-day further from the east to west. It has a golden mountain in the ocean, and its northern area connects to Emishi. Its people are tall and big, with hairy body? It is famous for local productions of fish and mink. Nomadic people of Shanrong also live there, with their own communities. Its land is broad and endless, or it can be compared to ….. Around thirty Li to 夷海, it connects with the nomadic people of our state. Recent years, when the Tang envoys visited 鍾城, 開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。
As for 蝦蛦,they look like the 毛人. Accoring to 申叔舟’s 海東諸國記, its land initiated from the north of Heilongjiang.

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。 fields畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

According to the map of the state of Japan (based on my observation of Japanese map), it has eight provinces and sixty-six prefectures. The island of 壹岐 and對馬 do not belong to it. Besides, it includes areas such as 有永良部，平戶島，五島，三島，八丈島. Japan has ninety-two thousand counties and more than nine million nine thousand and eight hundred districts. There are田八十九萬九千一百六十町。畠十一萬二千一百四十八町, two thousand nine hundred fifty-eight temples and twenty-seven thousand six hundred and thirty shrines. Its male population is nineteen billion ninety-four thousand eight hundred and female population is twenty-nine billion four thousand eight hundred. 凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。It is said that one Li is equal to ten Li in our state.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
----

9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"

The emperor of Japan started from the generation of King Ping of Zhou. They have continually inherited the throne within the same family so far. The emperor does not intervene in political affairs but merely enjoys riches and honor. The king who administers state affairs is called Kanpaku (關白), by which he shows reverence for the emperor. How could it be seen the same custom left by the Zhou dynasty? What people say "idling around" is exact the emperor of Japan. Someone says the surname of the emperor of Japan is Ji, (implying that) they are the descendants of Taibo1 and Zhongyong2 of Wu3. Someone says their family name is Wang, which is doubtful.

10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

Traveling from Busan to the capital of Japan approximately crosses 4,000 li by sea. Departing from the capital, traveling northeast to Suruga(駿河) Prefecture, and going 1,000 again, there is a mountain called Fuji(富士). The mountain is 400 odd li tall, standing erect from a big lake. From half height above, ice and snow cap the high and steep peaks, which does not melt even in midsummer. It could even be seen within a range of 1,000 li. The place east to the mountain is called Mishima (三島). There is a steep mountain named Hakone(箱根) to the northeast of Mishima, where there is a huge lake. It is said that exotic flowers and rare herbs thickly grow along the lake bank. In my opinion, Fuji originated from the Chinese pronunciation, meaning the mountain of Athanasia. Is it the reason that there widely grows medicine of immortality? In accordance with Song Jinglian's poem5, "In Sanshu(三州), snow in June falls like white feathers; the intertwined roots push the ground down". Sanshu is a place name of dwardfish Japan.

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

In the Book of the Later Han, it is said that Xu Fu put out to sea and arrived Yi(夷) Prefecture and Tan (澶) Prefecture (夷澶洲). The two places refer to the overseas prefecture of Yi and Tan (夷亶之州) according to Han Yu's writing. Thinking of the pronunciations of Yi and Tan (夷亶), there are two prefectures called Kii(紀伊) and Dan (淡) in Nankaidō, Japan. Dan (淡) and Tan (澶) are phonetically similar, I doubt they actually refer to Yi Prefecture and Tan Prefecture. In accordance with Kang Hang's 6 travelogue, Japanese people regard Mount Atsuta(熱田山) in Ise(伊勢), Mount Kumano(熊野山) in Kii, and Mount Fuji in Suruga as the three divine mountains. Moreover, Xu Fu became a deity after his death and there built a temple of Xu Fu in Suruga. The guardian of the Mount Kumano is Xu Fu. Mount Atago(愛宕山) is guarded by the God of Ilna (日羅)[Nichra]. As to the so-called Ilna, I was wondering if it refers to yeongo(迎烏) mentioned in Memorabilia of the Three Kingdoms, who was also called Seo (細烏) 4. Jo Wanbyeok said he saw Xu Fu's temple in Kyoto. It is said that Xu Fu was (still) enshrined by his descendants.

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

The (majority) of the land of Japan is warm and there is no snow (in winter). However, Hokurikudō (北陸道) is so cold that the snow will accumulate to a couple of zhang every winter. Moreover, the islands of Japan are all small rocks covered by thin soil. Therefore, the Japanese measure the fertileness or barrenness of land according to its thickness and thinness. Should the land layer is as thin as 1 cheok, no grains could grow. If the land layer is as thick as 7 cheok to 1 chang, then it will be the most fertile land. Jeju in our state is similar. There is no land which layer exceeds 3 cheok. Therefore, every time suffering from drought, people from the land will sell grains to Jeju people in order to aid their life. As to burial, it is said that half of the coffine will expose.

1 泰伯 was the eldest son of King Tai of Zhou and the legendary founder of the State of Wu. His ancestral name was Ji.

2 仲雍 was the second ruler of the ancient Chinese State of Wu according to traditional Chinese history.

3 Wu was one of the states during the Western Zhou Dynasty and the Spring and Autumn period. It was also known as Gouwu (勾吳) or Gongwu (工吳).

4 연오(延烏)와 세오(細烏)가 일본으로 건너가게 되자 일월이 빛을 잃었는데, 세오의 비단으로 제사를 지내자 다시 빛을 회복하게 되었다는 설화. 본래 『수이전(殊異傳)』에 전하던 것인데, 고려 때 『삼국유사』에 채록되었다.

5 Song JInglian(宋景濂, 1310–1381), whose name is Lian(濂), was a literary and political adviser to the Ming dynasty founder, and one of the principal figures in the Mongol Yuan Dynasty Jinhua school of Neo-Confucianism.

6 It refers to Kang Hang's 『적중견문록(賊中見聞錄)』.

*Discussion Questions:

==='''Student 4 : Martin'''===
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13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。
The various generals [daimyo?] of Japan, all have fiefs providing food. Like Togukawa Ieyasu’s area, which has 2,5 million seok. Mori Terumoto has 1,5 million seok. Of the rest, the bigger ones have 450,000 seok and the smaller ones have 100,000 seok, but all cannot be counted in detail. A thousand seok of their food can support 50 soldiers, 10,000 seok can support five hundred soldiers. How many standing soldiers exist can be seen from the number grain, the wealth and power of the countries can be conceived.

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。
The land in Taema/Tsushima Island is all sand and rocks. The Japanese living there mainly depend on trade with our country to survive. In normal/peaceful times the land taxes of Yeongnam most of it is returned??. It is said that Sō Morinaga was originally from our country and called Song, but when he entered the island as leader his name became Sō. In the time of the ruler Hideyoshi he was destroyed and the Sō Yoshitoshi replaced him was used as guides for the invading pirates [during the Japanese invasions], how could the pain be overcome? Generally the Japanese of Taema know well about the affairs of our countries. Further they understand our language which they use cunningly ?? Although in times of peace they pay tribute and trade and are held in check, during other times they cause troubles. Some say : "Although Sō Yoshitoshi changed his name to Taira, in reality the name of Sō has not become extinct."

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。
The Japanese Omi province has black earth which clods are like bricks. In the wilderness that is not agricultural cultivated if one digs in the level ground it is the clay/mud. The Japanese use it to make fire for cooking, and its name is tuxin. It is similar to the Chinese coal. Also Japan has black pheasants but no tigers, .., hawks, or magpies. The Seas have fish, but there is not much to say about it.

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。
After the fall of Baekjae the crown prince Imjeong rode by boat to Japan and became the noble called Ouchi Sakyo. The capital was in Boshu and called the Palace of Ouchi. With this connection he went to Baekjae and most loved our country. The ancestors of the nowadays Japanese commander of Mori Terumoto, therefore are his followers. The descendants of Imjeong were

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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*Translations

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。
On the east of the sea(ocean?), there is the country of hairy people. Its people have hair all over their body which 'reaches' a few Chon. They submit to the Japanese. Yangmanse2 said he saw it when entering Japan. According Classic of Mountains and Seas, The Country of Hairy people is in the middle of the sea.
This is what Hanwen called as the Hairy people's land(island?) of Idan on the outskirt of the ocean.1 Also, Yangmanse told that the country of women is close to Japan and that there is the country of beasts, and the Japanese was afraid of it. According to what Samunokseol(Samunoksŏl) and others wrote, the country of women is in the southeast sea, and they are naked and are born by contracting the wind-force(?). Also, it is said they communicate by illuminating their figures as they crouch upon a well(hard to tell its meaning). The country of beasts is in the north of the country of Yugwi(Sakhalin). The country of Yugwi is in the northeast of Malgal of the Black Water tribe. It reaches the sea on the east and the south(This is all said by Samunokseol).

1. 韓愈. 送鄭尚書序. "...其海外雜國若躭浮羅流求毛人夷亶之州林邑扶南真臘於陀利之屬..." in 明　賀復徵《文章辨體彙選》卷三百三十六清文淵閣四庫全書補配清文津閣四庫全書
2. 楊生萬世 refers to a government official, 楊萬世 of Joseon in the period. He accompanied a previous envoy mission to Japan in 1607. See http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1381A_0020_040_0010_2004_002_XML

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

On(what is the function of 按) the country of Chenla(Khmer), it was originally Funan. Its land is about 70 square li(70li*70li), and it is in Champa's Southwest sea. It is half month away(a measure of distance) from Siam(Thailand). The country is remarkably expansive and rich. The custom values luxury. Thus, since the ancient times, it has the name of rich country of Chenla. Its land's climate is for all seasons like the fifth-sixth month. From the fourth month to the ninth month, it rains everyday. From the 10th month to the third month, there is absolutely no rain. As to the types of birds, it has peacock and parrot. As to the land animals, it has rhino, elephant, buffalo, and mountain horse. There is no wild goose, magpie, nightingale, and swallow. Rats are as big as cats. Throughout the first month, lotus flowers blooms. It has eggplant and cotton tree. Their height can reach beyond the height of houses. These facts appears in the Record of Wind and Soil.

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。
According to the stories, people of Chenla do not drink. They liken drinking to the amorous matters. Only with wife, they drink in the room. Also, in the Western foreigner, the country of Hollomo(Ormuz?), they punished those who drink by abandoning their corpse in the marketplace. Although abandoning the corpse in the market is severe, as to not-drinking, it can be on the contrary praised.

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富, 王居以金爲甓,屋覆銀瓦蓋, 是也。
On Java, its old name was Saba. The country is rich. Its land is expansive, and its people numerous. It is the major figure among the various foreign country in the East Ocean(東洋 is this proper noun?). Men keep unkempt hair, and women keep the topknot style. Men must carry sword on their waist, and the sword is extremely refined and sharp. As to the punishment, there is no punishment by whipping or beating. Regardless of the weights of crimes, they kill the convicted by sword. They values vigor and likes fighting. Their facial color is dark. They have monkey-like head(what is this?) and are barefoot. As to eating, they have no spoon and chopsticks. They chew up ants, snakes, bugs and worms. They sleep and eat with their dogs and do not consider it as being dirty. They practice burial by water, cremation, and burial by dogs and follows that which the dead desires. According to the History of Tang, the Southern barbarian, the country of the Pyu1, is also called Sarip'a(Seriva?). The country is the extremely rich. In the King's residence, the wall is made of gold. As to the house, they put silver roof tiles. This is the country.

1. https://baike.baidu.com/item/%E9%AA%A0%E5%9B%BD/7382171

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
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*Translations:

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

Ceylon (Sri Lanka) exists in the middle of the sea. Its kings venerate the Shakyamuni Buddha, and cherish elephants and cows. They drink milk, and do not eat beef. Those who kill cows are to be punished with execution. The country is opulent. Its land is vast, and has a large population, which is comparable to Java. They do not wear tops, and wind their bottoms with towels. There is a place where beads are abundant, so merchants there compete with each other, while forming a market nearby. There is an island called 赤人島, where people live in caves. Both men and women are naked like beasts. They do not eat grains. They instead eat fish, toads, plantains, and jackfruits. As for Jackfruits, they grow in the middle of the southern sea. It is said that they look like gourds.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦. 無衣草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

Liushan exists in the middle of the west sea. Its four sides are surrounded by the sea, so there are no fortifications. They gather and reside, relying on mountains. There are about three thousand places called “liu”. When boats encounter the wind, they lose their way, drift, and eventually sink. Its natives call it "three thousand lis of Ruoshui". People there make nests (and live there) or reside in caves, and eat fish and toads. They do not wear clothes, and cover their front and back with grass, trees and leaves. As I think about it, the book "Yunfu" states as follows: “Ruoshui exists in the middle of the west sea, and is not even capable of making a feather float.” So this is what it is. Also, the History of Jin says that the Puyo state is to the north of Xuantu. In the north, there was the Ruoshui, where the Sushen family reached all the way to the east of the great sea, and all the way to the north, which is the Ruoshui. The Xuxianzhuan (Sequel of the Biography of the Hermits) says that the Penglai blocks the way towards the three thousand lis of the Ruoshui, so one cannot get there, unless he is a flying hermit. Hence, there is also the Ruoshui to the northeast thereof.

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

Samarkand was Kashmir during the Han period, and was a thousand lis apart from the Jiayu Guan. Its width (to the east and the west) is one thousand lis. Its scenery is vast and beautiful. Its land is fertile, which is pretty similar to the center of China. A lot of merchants of the Xinanpan gathered here. People are Muslims. They have their venues to venerate the heaven, which are decorated with blue stones in a very sophisticated fashion. Its people are superb, beautiful, and versatile. Back in the day, there was so-called Zhaoshibei, and its light was so vastly illuminating as to shine the whole world. As I think about it, the Wuxuebian contains the royal writings of its kings, and their letters seem to resemble those of China.

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

Tianfang used to be called Tiantang. Its people used the Islamic calender. It had a harmonious scenery. Its four seasons are like spring. Its land is fertile, and its grains are abundant. People there delightedly work. Its customs comply with virtues, so there were no punishments, and people were naturally cultivated. They did not commit burglary, so it seems (at least doubtedly) to be what the Buddhist texts call the heaven.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
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*Translations:
21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。
 
The great state of Koi [RR: Goi] (now Kozhikode/Calicut) is the center of the countries in the Western Sea. It is apart from Zhongguo ten thousand ri. Its king is fond of Buddhism and reveres elephants and cows. The throne passes to his grandson, if not then to his brother. He does not have another grandson. He propagates goodness to his people. Their social custom regards highly of honor and morality. Pedestrians give way to each other. No one keeps anything found on the road. They use bottle gourd as musical instrument. Therefore it is a peerless state in the sea. And it has the atmosphere of the ancient three dynasties, thus it can be followed.

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。
 
As to Malacca, its old name is Five Islands. It is situated in the middle of the Southern Sea. The climate during the day is hot and during the night is cold. Its king wraps his head with white silk. The social custom is pure and simple. They revere the religion of Islam. By the sea, people fear turtle dragons. The turtle dragons have four ch'ŏk [RR: cheok] high and four legs. They bear scale armors and bite whenever they encounter people. Those who are bitten die promptly. Its mountains have black tigers. Comparing to tigers, they are smaller. Sometimes they transform into human-like and go into the market in flock in broad daylight. Those who aware of them capture and kill them. This is written according to the August Ming Supervising Secretary Chen Jiayou, who was once sent as an envoy to this state and had left a collection of poems.

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。
 
Bengala (now Bangladesh) is East India. Its state is the greatest. Its wealth and products are overflowingly abundant, which is first among neighbors. Its king and officials are all Muslims, and shave their head and wrap them in white clothes. The climate is constantly hot, like summer. Yin and Yang, medicine and divination, all sort of crafts, and artistry are grealy resemble those of Zhongguo. Its calendar has twelve months and does not have intercalary month. Its social custom is simple and loyal. Its people are fond of cultivation and breeding. It has two crops a year. Its women do not apply rouge and powder and naturally has charmingly white complexion. As to drinking and eating, men and women have them in different places. Whenever their husbands die, they do not remarry. Whenever their wives die, they do not take another. If they are alone and have no dependants, the whole village takes turns to support them. It has Tūla cotton (a kind of cotton with Buddhist meaning?), which is four to five ch'ŏk [RR: cheok] wide and can be as thick as five pun [RR: bun]. Its back is all fine fur.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。
 
Kalsŏk [RR: Galseok](nowadays Shakhrisabz in Uzbekistan), in the Southwest of Samarkand. The circumference of the city is more than ten ri. Its four sides are surrounded by paddy fields. It was the residence of an imperial son-in-law of the Yuan in the past (refers to Tamerlane). Its mountains have many strange trees. It has a rocky gorge. As to the cliffs of its two sides, it resembles the cleavage from an axe. From there walk two to three ri, after exiting the gorge, is a gate, which is called the Iron Gate Pass. In the poem "Envoy to Jiaohe County" (Gaochang) Cen Shen says, "The Iron Pass controls the end of the world, how far is ten thousand li? This namely is the Iron Gate Pass.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

Turpan1 is 100 li away in the West from Huozhou2. It belongs to the ancient {{Jiaohe}}4. It is also called the Jushi Kingdom5. Its climate is very warm and it rarely rains or snows. The local products are sesame and wheat. People [there] all live in houses and believe in Buddhism. The area extends over more than 20 li. The whole five colors6 are sand and stones {{or 'sandstone'}}. The light flare, the fire burns. There are four deep gullies. The sky is incredibly wonderful.7 The grass and trees do not grow. The birds and beasts are very few. There are Buddhist scripts praising the spirits in the mountain.

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

Heilou8 is close to Turpan. The mountains, rivers, grass, trees, birds, beasts are all dark. Men and women are too. There are salt ponds that produce rock salt. It is solid and white like stones. It can be cut to serve as a tool to drink and eat. It takes [humidity]9 in and is salty. In Herat10 and other places it is also produced in this way.

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

Herat is at 13000 li, starting from the Jiayu Pass11. There are big mountains in the four directions and it rarely rains. Men shave their head, dress {{向 (dress always in white? used to dress in white?)}} in white and so they lost the blue and the black. People are very mobile, [they] walk 300 li a day. The climate is often warm. Men and women are rude, turbulent and shameless. If there were schools, if they received instruction and appropriated the intentions of the Classics, they would dimunish the [number of] penalties and lighten the [weight of their] taxes, they would fight less and be good at working, they would deal with agriculture and sericulture. Their customs would probably also be simple and honest.

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

Yutian12 is a large kingdom. It is at the North of Congling. There are 5000 li from the East to the West and 1000 li from the South to the North. People [there] are {{relatively}} clever. They celebrate Buddha's dharma. When they meet {{the Buddha together? each other?}}, they often kneel. {{One can find lost books [there]?}}. They cover their head {{and grow their hair?}}. They gradually get to know the etiquette of respect between seniors and juniors. Their appearance is also similar the one of ethnic Chinese people. There is the Baiyu river, the Lüyu river, the Heiyu river13. They produce jade, coral, fur seal.

1 土魯番: sinitic name of Turpan, a city located in modern Xinjiang, China, written as 吐鲁番 in Contemporary Mandarin Chinese (pinyin: Tǔlǔfān; Uyghur: تورپان).

2 火州: one of the designations of the city 高昌 (pinyin: Gāochāng; Uyghur: قاراغوجا) during the Yuan and Ming dynasties.

3 交河: {{one of the regions of China located at the East of Beijing}}.

4 縣: translating this word 'county' as in Mandarin Chinese may pose the problem of its important size.

5 車師: the Jushi (pinyin: Jūshī), or Gushi (Mandarin: 姑師; pinyin: Gūshī), were a people who established a kingdom during the 1st millennium BCE in the Turpan basin.

6 五色: it can be metaphorically understood here as 'the environment' or 'the view'.

7 Interestingly, this passage looks familiar to the one of the 历代兴衰演义, written about a century later by Lǚ Fǔ (吕撫): "群山悉五色，砂石光焰灼人，峻壑穷崖，天巧奇绝。"

8 I could not find a place name that would correspond to this city today.

9 The author might also be thinking of salt as only an 'ingredient' absorbing liquids and sauces.

10 哈烈: ancient sinitic designation for the city Herat in Afghanistan (Persian and Pashto: هرات‎); in 1413, the sovereign Shah Rukh Mirza of the Timurid empire (r. 1404-1447) sends the emperor Yongle of the Ming (r. 1402-1424) a tribute; the same year, the latter sends a delegation to Herat. This is probably how the author came to know about Herat.

11 嘉峪關: the Jiayu Pass (pinyin: Jiāyù Guān) is the first frontier fortress at the west end of the Ming dynasty Great Wall of China, in modern Gansu, China.

12 于闐: from the Han dynasty until at least the Tang dynasty, the ancient Iranic Saka Buddhist kingdom of Khotan (56-1006) was was known in Chinese as Yutian (于闐, 于窴, or 於闐; pinyin: Yútián).

13 白玉河，綠玉河，黑玉河 (pinyin: Báiyù, Lǜyù, Hēiyù): respectively the rivers of White Jade, Green Jade and Black Jade.

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===
----
*translation:

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

Huo Zhou, a place of former and later Che Shi kingdom during the Han period, was 9000 li away from Zhang An. Emperor Yuan of the Han dynasty instituted 戊己校尉 in the place, cultivating farm by the stationed army where the court of the former kingdom used to be. As that place was higher and broader than its neighbor regions, the place was called Gao Chang. Later, it was occupied by Tu Fan. During the Yuan era, it was titled Wei Wu Er. Now, it’s called Huo Zhou. The custom here place was similar to Xiongnu’s one, where people serve Heaven and were Buddhists. According to History of Song, the people of Gao Chang lived a long life, generally, they could live more than 100 years old and no infants would die in his early age. Among the mountains and rivers in that place, there are spiritual mountains and a lake called Pu Lei Hai, which are big due to intersecting with rivers. The landscape there are red as fire, and the weather is usually hot. In Ranked Biographies from Records of the Grand Historian, it said: “There is a mountain with fierce fire, which is unmovable if someone throws things toward it.” The place is called Mu Tou Jiao He Cheng and Huo Shan Chi Cui Wei in the poem done by Cen Can.

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

Lu Chen, also called Liu Cheng, is in the Western Regions. It is passed by rivers and deserts, but no grass was there. Horses and cows are dead once they walked to here. Suddenly, a strong wind blows, so people and horse lose each other. Lots of human bones were alongside the roads as ghosts. People passing by here lose their partners and get lost in the daytime, naming here as Han Hai. There is Liu Sha in the west and Huo Yan maintain in the north of this place. The color of the mountain is like fire. The weather here is warm. It’s a good place to plant flax and is a productive farming land for small grapes. The grapes are sweaty and without kernels. It is so called Liu Sha He, which is generally the Liu Sha He from Yu Gong.

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

In the history of five dynasties, the Western region has the land of five Lu(盧)s with no flood/water, are always cold and have lots of snow. Every time the season warms, the snow disappears and water is obtained from this.

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

In the book of Jin, Mr. Sushen resided at the north of Buxian/Bulham Mountain, Leaving from Buyeo can take sixty days. To the East, it is adjacent to the great sea, to the West, it shares borders with 寇漫汗 state. To its north, the water is extremely scarce. Its area is thousands of li.
The state of Bei’er is located to the northwest of the state of Sushen. by horse it takes 200 days.

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

It says in the History of the Five Dynasties, “In the sea to the east of Khitan is Tiedian. Its soil has little plants. The water is salty and dirty as blood. To the north there is Niuti Tujue 牛蹄突厥 [Ox-hoof Türk], The people’s bodies have ox-hooves. Also at the Northern Europe, the people’s bodies have dogs’ heads. They are long haired and unclothed, their language is a canine haul, and men born there become dogs and women become humans. To the northeast, Wajieji,

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
41. 裸壤國1)。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生2)萬世親見如此云。大抵海中之爲裸壤者多矣。

Nayang is not far away from Japan. The people are very tall. Their whole body is as dark as coal. Their eyes are quite pale. Their forehead and nose are high and protrude. Their hair is similar to that of sheep. They take Wa women and reside in Japan. 楊生萬世親見如此云。??? Mostly in the sea there are many of these Nayang people.

42. 漢書曰。會稽3)海外。有東鯷人。分爲三十餘國云4)。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

According to Han Shu, there are Eastern Ti鯷 people outside the sea of Huiji會稽 which is divided into about thirty states. This seems to refer to the Wa pirates. Nowadays my country is considered to be this Ticen, but I'm afraid this is not so. Why should we label ourselves as such?

43. 天下奇寶。多出於西域5)。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

A lot of rare treasures in the world came from the western territory西域. Examples include glass, quartz, grapes, watermelons, walnuts and lions. Buddhism and magic are all from western territory. Although these are considered to be a heresy, I can see that they possess various skills. Their mountains and streams include 流沙ㆍ弱水ㆍ崑崙ㆍ星宿海. The Yellow River originated from these places. 亦靈異矣哉。???

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

Bullanggi[Portugal] lies in the west-southern sea of Seomna[Thai]. This Western Ocean 西洋 is a huge country. Their firearms are called bullanggi. Nowadays the military department is making use of them. In addition, linen from this Western Ocean is as light and fine as the wings of a cicada.

45. 南番國人6)。萬曆7)癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"

The Nambeon[African] people. Along with a Wa ship, their ship was cast away on the coast of our land. As I see them, their eyebrows and lashes adjoined, their beard was similar to that of a goat. They brought a servant whose face was pitch black. His appearance was weird and ugly. They are a kind of ocean's devil. As we were unable to communicate, I had a Wa to translate my questions. Their country was in the ocean, 80,000 li away from China. The Wa people do trade with these people because of the rare treasures from those lands.

1)裸壤國[ luǒ rǎng ]: Literally, this refers to a country of which people are naked. It was believed to be located in 比律賓(Philippine), the Island of Luzon. Also called as Lǚsòng呂宋.
" 裸壤國距。日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。" is from 《海行摠載》 제 8권 <海槎錄>(1607). [해행총재: 고려·조선시대 통신사의 사신이나 포로 및 표류 등으로 일본을 내왕한 자들의 기행록을 모은 책]

2) 生 = a scholar, literati(without an official position). Here this refers to Yang Manse 楊萬世.

3)會稽 Huiji: A famous mountain located in southeastern area of 紹興, 浙江省 in China.

4)《漢書 - Han Shu》《地理志下》會稽海外有東鯷人，分為二十餘國，以歲時來獻見云。

《後漢書 - Hou Han Shu》《東夷列傳》會稽海外有東鯷人，分為二十餘國。又有夷洲及澶洲。

5) 西域[Xīyù]: 서쪽을 이르는 말. 광의로는 소아시아·중앙아시아 및 인도 지방의 여러 나라, 협의로는 신장(新疆)·톈산 남로(天山南路) 지방.

6) 南番國人 refers to African slaves brought by Portugese. cf.《再造藩邦志》

7) 中國明 신종 때의 연호(年號). 西紀 1573-1619.

*Discussion Questions: Where is 西洋 and 西域 that the author is referring to? How are they different from "西洋" that contemporary Koreans understand? Why does the author uses "南" to describe people who actually came from the west?

==='''Student 12 : Sanghoon Na'''===
----

45.

南番國人。萬曆癸卯年間。隨倭舶漂抵我境。

In the year gyeyu (MR. kyeyu) during the Wanli era, a Dutchman followed the Japanese ships and drifted to our land.

見其人。眉與上睫通爲一。髯似羊鬚。

I saw the man at a glance, his eyebrows and eyelashes were connected into one, and his beard looked like a goat’s beard.

其率人面漆黑。形狀尤醜怪。蓋海鬼類也。

His men’s complexion was pitch-black. His appearance was more ugly and strange. Perhaps he was a kind of sea devil.

言語不通。因倭譯問。

Unable to communicate with them, I asked questions by means of a Japanese man’s interpretation.

則國在海中。距中國八萬里。

[He replied that] his country was located in the midst of the sea and 80,000 li away from China.

倭人以地多珍寶。故往來通商。

Because there are lots of precious treasure in the land, Japanese people visit and trade.

離本土八年。方到此云。蓋絶國也。

They said that it took eight years to get there from their country. Probably it must be a remote isolated country.

46.
永結利國。在極西外洋。

Yeonggyeoli State [England] is located at the far west in the ocean.

晝則極長。夜纔二更。旋卽天明。

The day is extremely long. The night lasts only until the second watch (11 pm to 1 am) and soon the day breaks.

其俗惟喫麥屑衣皮裘。以舟爲家。

As for their custom, they eat only barley powder (flour), wear leather and fur clothes, and take a ship as a house.

四重造船。以鐵片周裹內外。

They build a ship with four folds of wood, clad with pieces of iron within and without.

船上建數十檣竹。船尾設生風之機。

They fix tens of masts on the ship and install a wind-generator [wind turbine] at the stern.

碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。

As for anchor ropes, they use cables made of hundreds of iron-chains, so their ships are not wrecked in face of storm waves.

戰用大砲。出沒行劫。海中諸國。莫敢相抗。

The ships use cannons for wars and show up to raid. Many countries in the sea do not dare to confront them.

頃年。自日本漂到興陽之境。

In recent years, a ship drifted from Japan to around Heung’yang [modern Goheung in South Jeolla province].

其船極高大。如層樓大屋。

The ship was extremely high and huge like a multistory mansion.

我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。

Our troops attacked it. Unable to destroy it, we let it escape and go. Later I asked a Japanese envoy and got to know that they were the man of Yeong’gyeolli [English men].

按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。

In the History of the Yuan Dynasty, it says, “The distance between Gilligilsa and China is 25,000 li. The day is long and the night is short [in England]. England was called Goliganguk during the Tang period.”

結利與吉利骨利音相近。疑卽此也。

The sound of gyeolli is simliar to gilli or golli each other, so I guess they are this England.

47.
按唐史。骨利幹居翰海北。

In the History of the Tang Dynasty, it states, “Goligan is located in the north of the Han sea [Lake Baikal].

其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。

In the land, the day is long and the night is short. After the sunset, the sky is [still] glow. When the time passes for a sheep’s shoulder bone to be properly boiled and cooked, the sun rises again. In the early Tang period, it was called Gyeolgol.

朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。

Zhuzi said, “This land is the tip of the earth. The sun goes underground but has no place to hide. Therefore, it is always bright.

及東出而爲曉。其所經遮蔽處。亦不多耳。

Until the sun rises from the east and breaks the day, there are few places to conceal the passage of the sun.”

出處：宋　黎靖德《朱子語類》朱子語類卷第一明成化九年陳煒刻本

*Discussion Questions:

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

*Discussion Questions:

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----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李睟光外國

2018-07-10T00:48:35Z

Henrylee2018: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 지봉유설권2외국0.jpg
|English =
|Chinese = 芝峯類說
|Korean = 지봉유설(''Jibongyuseol'')
|Genre = [[Royal Documents]]
|Type =
|Author = 李睟光
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조완벽전2.jpg |link=(Translation) 李睟光趙完璧傳|II-1-1. 趙完璧傳 조완벽전(''Jowanbyeokjeon'')
파일:안남국사신창화문답록발.jpg|link=(Translation) 鄭士信安南國使臣唱和問答錄跋|II-1-2. 安南國使臣唱和問答錄跋 안남국사신창화문답록 발(''Annamguksasinchanghwamundamnong Bal'')
</gallery>

=='''Introduction'''==

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

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1. 安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。"
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王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"
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者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"
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六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"
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10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈"
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爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。"
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都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西"
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番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。

21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰"
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陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物"
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秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄"
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(translation)
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斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。

35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓"
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(translation)
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詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。

36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。

37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。

38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百"
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(translation)
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日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。

39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。

40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之"
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(translation)
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令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。

41. 裸壤國。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生萬世親見如此云。大抵海中之爲裸壤者多矣。

42. 漢書曰。會稽海外。有東鯷人。分爲三十餘國云。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

43. 天下奇寶。多出於西域。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

45. 南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"
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(translation)
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商。離本土八年。方到此云。蓋絶國也。

46. 永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。

47. 按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。

48. 歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎"
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(translation)
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化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。

49. 萬曆癸卯。余忝副提學時。赴京回還使臣李光庭，權憘。以歐羅巴國輿地圖一件六幅送于本館。蓋得於京師者也。見其圖甚精巧。於西域特詳。以至中國地方曁我東八道，日本六十州。地理遠近大小。纖悉無遺。所謂歐羅巴國。在西域最絶遠。去中國八萬里。自古不通中朝。至大明始再入貢。地圖乃其國使臣馮寶寶所爲。而末端作序文記之。其文字雅馴。與我國之文不異。始信書同文。爲可貴也。按其國人利瑪竇，李應誠者。亦俱有山海輿地全圖。王沂三才圖會等書。頗采用其說。歐羅巴地界。南至地中海。北至冰海。東至大乃河。西至大西洋。地中海者。乃是天地之中故名云。

50. 異聞志云天下無處非鬼充塞無間。獨互人國白玉城。以白玉爲之。鬼不敢入。蓋鬼陰物。喜黑而惡白耳。有人至此城得其故。歸以白石繞屋爲墻。時河間多疫癘。獨其家無染者。今人用白堊塗門。亦其遺意也。按後漢書。西域大秦國。以石爲城。列置郵"
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(translation)
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亭。皆堊墍之云。互人。疑亦西域國名。
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(translation)
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Ren, Ruixin'''===
----

1.安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。

Annam is on the southwest of China, 13000 Li away from Beijing. It was a county named 象郡 in Qin dynasty. In Han dynasty, it was a county called 交趾郡. At the end of the time of five dynasties, 黎桓 firstly ascended the throne and ruled like a king. In Ming dynasty at the reign of Yongle, the rebellion was suppressed. The land of the area was 1700 li from the east to the west and 2800 li from the north to the south. It betrayed again later. At the beginning of the reign of Jiajing, 莫登庸 killed the king and usurped the throne. He was not allowed to be the king but called 安南都統使 instead. But he still made himself the king of the country. A book named 事文玉屑 said：交趾国，also named Annam, is the descendant of 瓠犬，the character of its people are cunning. They cut up their hair and walk on bare feet, they have deep eyes and bold mouth, the look of them is extremely ugly and evil. People who were called foreign devils with human looks by people in Guangdong and Guangxi provinces were descendants of the troops of Ma Yuan.

又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。
Laos lies on the southwest of Annam, it was called 越裳國 in ancient times, some also said it was 哀牢國. A book named 吾學編 recorded that different nations live together in this country. They do not behave according to rite and morality, they tend to be violent and aggressive. Only 驩演 people are unsophisticated and eager to learn more. The most impressive landscape is 句漏 and 富良江river. It has 越王城,天使館,浪泊柱. It produces gold, pearls, 诸, spicery，rhinoceros，elephants，兕，orangutans，baboon，silver pheasant，emerald，jackfruit. I went to the capital, met with their envoy again, he has black teeth and with disheveled hair, knows a lot about scripts and writing, speaking with joint tone. It is similar to deep eyes and bold mouth, but they all have disheveled hair, this is different from cutting hair in ancient times.

2. 琉球國在東南海中。自福建梅花所開洋。七日可至。王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。
Ryukyu is in the southeast sea. Starting from 梅花所 in Fujian, it would take 7 days to get there. The king usually lives a simple life, decorate his place of living without gold and other decoration. Taxes and laws are similar to 井田法. King’s ministers receive lands as salary. There is no taxation from above, punishments to illegal acts are extremely rigorous. They use trumpet shell as cooking vessel. People here are strong and active, rarely use medicine and seldom get ill. Weapons and arms are solid and firm with a range of fire up to 200 bu. Violent and aggressive, kill people within seconds. If they think it's impossible to get out of trouble, they commit a suicide immediately. As to its landscape, there are 黿鼉 island, 彭胡島 island. 古米mountain in the west of the country is extremely abrupt, boats that reached near it always failed. It has no wild beast, so there live a large number of wild horses. 毗舍那 nearby is a small tribe one the island, they speak the language of birds and have an appearance like ghost, it seems they are not human. In 韓昌黎送鄭尚書序, it said that he had heard that Ryukyu is to the south of 济州. It can be seen sometimes when the weather is good. Generally, it should not be very far in the sea.

3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。

三佛齊 is in the southeast sea, it has 15 districts. Java is on the east and Malacca is on the west. It has fertile lands that are suitable to farming. People in this country are quiet good at sea battle. They take a certain medicine so that sword can’t hurt them. They are dare to fight to death when come across enemy. Neighboring countries are frightened of them. Lands are limited, high-ranking generals can live on the dry land, ordinary people all live on raft, the set up pillars in the water. The characters they use are Sanskrit. There is turkey that bigger than crane. Their feathers similar with 青羊，feeding on coals. Besides, 法兒國 lies in the sea, 駞鷄 is a special animal in this country. The length of its body is up to 3 or 4 chi. 行亦如之. The book 宛委餘編 recorded that birds from western regions are called 駞, maybe this is what it has recorded.

4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻"者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。

Champa was called Campa in ancient times, originally it was 象林县county in Han dynasty, where 马援 set up the copper pillar. Towards the end of Han dynasty, 區連 killed the magistrate and ruled as a king. At the beginning of the 元和reign in Tang dynasty, it changed it name to Champa. It lies in the south of the sea, Chenla is to the south of it. 交趾 is to the west of it. The four seasons in this country are hot like summer, no frost and snow here. Grass and trees are always green. People here are strong and aggressive, good at fighting and battles. Women are at a higher rank than men, regard black as the feature of beauty, the hutches they live in can not have a length longer than 3 chi. Every time they go out or come back, they ride horses or elephants. There are some people called 尸頭蠻, they are women. At night, they fly their head into people’s house, absorbing the 秽气 of the child. After that the head fly back to its body and fits the body like before. If the head lost its body and can not fit back to the body, it will immediately die. Big rhinoceros can weigh up to 800 jin. They have horns on the tips of its nose, with a length up to 1 chi 5 cun. Horses are smaller than donkeys. In the reign of emperor Tang Taizong, Campa presented parrots with five colors, that maybe the special production of the country.

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。

The state of Siam locates thousands of li away, in the ocean, surrounded by mountains. It is humid undergrounds, and being windy and hot is uneven. Originally, Sha and Mu were two separated lands; Sha was the decedents of the Red Eyebrows army from China. During the Zhizheng period of Yuan, they merged into one state. The respect religions, and females are wise and their husbands usually follow their decisions. As for their funerals, wealthy people use mercury burials, and ordinary people use bird burials. They are good at water battles and like invading and stealing. They have rich resources of crystals, spices, lions, elephants, white rats and six-leg turtle. 蘇木賤如薪色絶勝。When I go to the capital and see its map; there are Longya Mountains crossing the ocean. The entrance is in the middle, and the shapes are quite different. Its people have short hairs, black faces, wearing barbarians’ clothes, with bare feet. They use hands to eat and donot know Chinese characters, so it is not a state with rituals and manners. (civilized states?)

6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。

Japan is used to be named as Wa state. It started contacts with China during the Han dynasty and changed its name to Japan during the Tang dynasty. It is as further as more than five thousand Li from east to west, hundreds of li from south to north. Only its eastern mountains and eastern sea regions are 唯東山東海等道。南北千餘里。Because it is narrow from south to north and further from east to west, it is named as the state of One (Chinese character). According to Book of Han, the King of Wa state reside in 邪馬臺. According to the (Reorganization and Studies)General Rectification of Literature, Wa people have hundreds of states, and 邪馬 is one of them. According to 姜沆聞見錄, the old capital of the Wa King was named as 野馬臺. It has four hundred and eighty temples, extremely splendid, which can be compared with the four hundred and eighty temples of the Southern dynasties.

7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西"六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。

In Japan, one region is one state, and 陸奧州 is the biggest state. It is in charge of fifty-four counties, sixty-day further from the east to west. It has a golden mountain in the ocean, and its northern area connects to Emishi. Its people are tall and big, with hairy body? It is famous for local productions of fish and mink. Nomadic people of Shanrong also live there, with their own communities. Its land is broad and endless, or it can be compared to ….. Around thirty Li to 夷海, it connects with the nomadic people of our state. Recent years, when the Tang envoys visited 鍾城, 開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。
As for 蝦蛦,they look like the 毛人. Accoring to 申叔舟’s 海東諸國記, its land initiated from the north of Heilongjiang.

8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。 fields畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。

According to the map of the state of Japan (based on my observation of Japanese map), it has eight provinces and sixty-six prefectures. The island of 壹岐 and對馬 do not belong to it. Besides, it includes areas such as 有永良部，平戶島，五島，三島，八丈島. Japan has ninety-two thousand counties and more than nine million nine thousand and eight hundred districts. There are田八十九萬九千一百六十町。畠十一萬二千一百四十八町, two thousand nine hundred fifty-eight temples and twenty-seven thousand six hundred and thirty shrines. Its male population is nineteen billion ninety-four thousand eight hundred and female population is twenty-nine billion four thousand eight hundred. 凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。It is said that one Li is equal to ten Li in our state.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。"

The emperor of Japan started from the generation of King Ping of Zhou. They have continually inherited the throne within the same family so far. The emperor does not intervene in political affairs but merely enjoys riches and honor. The king who administers state affairs is called Kanpaku (關白), by which he shows reverence for the emperor. How could it be seen the same custom left by the Zhou dynasty? What people say "idling around" is exact the emperor of Japan. Someone says the surname of the emperor of Japan is Ji, (implying that) they are the descendants of Taibo1 and Zhongyong2 of Wu3. Someone says their family name is Wang, which is doubtful.

10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。

Traveling from Busan to the capital of Japan approximately crosses 4,000 li by sea. Departing from the capital, traveling northeast to Suruga Prefecture, and going 1,000 again, there is a mountain called Fujin. The mountain is 400 odd li tall, standing erect from a big lake. From half height above, ice and snow cap the high and steep peaks, which does not melt even in midsummer. It could even be seen within a range of 1,000 li. The place east to the mountain is called Mishima (三島). There is a steep mountain named Hakone(箱根) to the northeast of Mishima, where there is a huge lake. It is said that exotic flowers and rare herbs thickly grow along the lake bank. In my opinion, Fuji originated from the Chinese pronunciation, meaning the mountain of Athanasia. Is it the reason that there widely grows medicine of immortality? In accordance with Song Jinglian's poem5, "In Sanshu, snow in June falls like white feathers; the intertwined roots push the ground down". Sanshu is a place name of barbaric Japan.

11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。

In the Book of the Later Han, it is said that Xu Fu put out to sea and arrived Yi(夷) Prefecture and Tan (澶) Prefecture (夷澶洲). The two places refer to the overseas prefecture of Yi and Tan (夷亶之州) in Korean. Thinking of the pronunciations of Yi and Tan (夷亶), there are two prefectures called Kii(紀伊) and Dan (淡) in Nankaidō, Japan. Dan (淡) and Tan (澶) are phonetically similar, I doubt they actually refer to Yi Prefecture and Tan Prefecture. In accordance with Kang Hang's 6 travelogue, Japanese people regard Mount Atsuta in Ise, Mount Kumano in Kii, and Mount Fuji in Suruga as the three divine mountains. Moreover, Xu Fu became an immortal after his death and there is a temple of Xu Fu in Suruga. The eudemon who is guarding the Mount Kumano is Xu Fu. Mount Atago is guarded by the God of Ilna (日羅). As to the so-called Ilna, I was wondering if it refers to yeongjo(迎烏) in accordance with the history of the three kingdoms, who was Seo (細烏) 4. Jo Wanbyeok said he saw Xu Fu's temple in Kyoto. It is said that it was enshrined by Xu Fu's descendants.

12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈"爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。

The (majority) of the land of Japan is warm and there is no snow (in winter). However, Hokurikudō (北陸道) is so cold that the snow will accumulate to a couple of zhang every winter. Moreover, the islands of Japan are all small rocks covered by thin soil. Therefore, the Japanese judge the fertileness or barrenness of land according to its thickness and thinness. Should the land layer is as thin as 1 chi, no grains could grow. If the land layer is as thick as 7 chi to 1 zhang, then it will be the most fertile land. Jeju in our state is similar. There is no land which layer exceeds 3 chi. Therefore, every time suffering from drought, people from the land will sell grains to Jeju people in order to aid their life. As to burial, it is said that half of the coffine will expose.

1 泰伯 was the eldest son of King Tai of Zhou and the legendary founder of the State of Wu. His ancestral name was Ji.

2 仲雍 was the second ruler of the ancient Chinese State of Wu according to traditional Chinese history.

3 Wu was one of the states during the Western Zhou Dynasty and the Spring and Autumn period. It was also known as Gouwu (勾吳) or Gongwu (工吳).

4 Seo is 연오(延烏)와 세오(細烏)가 일본으로 건너가게 되자 일월이 빛을 잃었는데, 세오의 비단으로 제사를 지내자 다시 빛을 회복하게 되었다는 설화. 본래 『수이전(殊異傳)』에 전하던 것인데, 고려 때 『삼국유사』에 채록되었다.

5 Song JInglian

6

*Discussion Questions:

==='''Student 4 : Martin'''===
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13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。
The various generals [daimyo?] of Japan, all have fiefs providing food. Like Togukawa Ieyasu’s area, which has 2,5 million seok. Mori Terumoto has 1,5 million seok. Of the rest, the bigger ones have 450,000 seok and the smaller ones have 100,000 seok, but all cannot be counted in detail. A thousand seok of their food can support 50 soldiers, 10,000 seok can support five hundred soldiers. How many standing soldiers exist can be seen from the number grain, the wealth and power of the countries can be conceived.

14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。
The land in Taema Island is all sand and rocks. The Japanese living there mainly depend on trade with our country to survive. In normal/peaceful times the land taxes of Yeongnam most of it is returned??. It is said that Sō Morinaga was originally from our country and called Song, but when he entered the island as leader his name became Sō. In the time of the ruler Hideyoshi he was destroyed and the Sō Yoshitoshi replaced him was used as guides for the invading pirates [during the Japanese invasions], how could the pain be overcome? Generally the Japanese of Taema know well about the affairs of our countries. Further they understand our language which they use cunningly ?? Although in times of peace they pay tribute and trade and are held in check, during other times they cause troubles. Some say : "Although Sō Yoshitoshi changed his name to Taira, in reality the name of Sō has not become extinct."

15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。
The Japanese Omi province has black earth which clods are like bricks. In the wilderness that is not agricultural cultivated if one digs in the level ground it is the clay/mud. The Japanese use it to make fire for cooking, and its name is tuxin. It is similar to the Chinese coal. Also Japan has black pheasants but no tigers, .., hawks, or magpies. The Seas have fish, but there is not much to say about it.

16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。
After the fall of Baekjae the crown prince Imjeong rode by boat to Japan and became the noble called Ouchi Sakyo. The capital was in Boshu and called the Palace of Ouchi. With this connection he went to Baekjae and most loved our country. The ancestors of the nowadays Japanese commander of Mori Terumoto, therefore are his followers. The descendants of Imjeong were

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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*Translations

17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。
On the east of the sea(ocean?), there is the country of hairy people. Its people have hair all over their body which 'reaches' a few Chon. They submit to the Japanese. Yangsaeng of 10000 generations said he saw it when entering Japan. According Classic of Mountains and Seas, The Country of Hairy people is in the middle of the sea.
This is what Hanwen called as the Hairy people's land(island?) of Idan on the outskirt of the ocean.(1) Also, Yangsaeng told that the country of women is close to Japan and that there is the country of beasts, and the Japanese was afraid of it. According to what Samunokseol(Samunoksŏl) and others wrote, the country of women is in the southeast sea, and they are naked and are born by contracting the wind-force(?). Also, it is said they communicate by illuminating their figures as they crouch upon a well(hard to tell its meaning). The country of beasts is in the north of the country of Yugwi(Sakhalin). The country of Yugwi is in the northeast of Malgal of the Black Water tribe. It reaches the sea on the east and the south(This is all said by Samunokseol).

韓愈. 送鄭尚書序. "...其海外雜國若躭浮羅流求毛人夷亶之州林邑扶南真臘於陀利之屬..." in 明　賀復徵《文章辨體彙選》卷三百三十六清文淵閣四庫全書補配清文津閣四庫全書

18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。

On(what is the function of 按) the country of Chenla(Khmer), it was originally Funan. Its land is about 70 square li(70li*70li), and it is in Champa's Southwest sea. It is half month away(a measure of distance) from Siam(Thailand). The country is remarkably expansive and rich. The custom values luxury. Thus, since the ancient times, it has the name of rich country of Chenla. Its land's climate is for all seasons like the fifth-sixth month. From the fourth month to the ninth month, it rains everyday. From the 10th month to the third month, there is absolutely no rain. As to the types of birds, it has peacock and parrot. As to the land animals, it has rhino, elephant, buffalo, and mountain horse. There is no wild goose, magpie, nightingale, and swallow. Rats are as big as cats. Throughout the first month, lotus flowers blooms. It has eggplant and cotton tree. Their height can reach beyond the height of houses. These facts appears in the Record of Wind and Soil.

19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。
According to the stories, people of Chenla do not drink. They liken drinking to the amorous matters. Only with wife, they drink in the room. Also, in the Western foreigner, the country of Hollomo(Ormuz?), they punished those who drink by abandoning their corpse in the marketplace. Although abandoning the corpse in the market is severe, as to not-drinking, it can be on the contrary praised.

20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富, 王居以金爲甓,屋覆銀瓦蓋, 是也。
On Java, its old name was Saba. The country is rich. Its land is expansive, and its people numerous. It is the major figure among the various foreign country in the East Ocean(東洋 is this proper noun?). Men keep unkempt hair, and women keep the topknot style. Men must carry sword on their waist, and the sword is extremely refined and sharp. As to the punishment, there is no punishment by whipping or beating. Regardless of the weights of crimes, they kill the convicted by sword. They values vigor and likes fighting. Their facial color is dark. They have monkey-like head(what is this?) and are barefoot. As to eating, they have no spoon and chopsticks. They chew up ants, snakes, bugs and worms. They sleep and eat with their dogs and do not consider it as being dirty. They practice burial by water, cremation, and burial by dogs and follows that which the dead desires. According to the History of Tang, the Southern barbarian, the country of the Pyu(1), is also called Sarip'a(Seriva?). The country is the extremely rich. In the King's residence, the wall is made of gold. As to the house, they put silver roof tiles. This is the country.

(1) https://baike.baidu.com/item/%E9%AA%A0%E5%9B%BD/7382171

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
----
*Translations:

24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。

Ceylon (Sri Lanka) exists in the middle of the sea. Its kings venerate the Shakyamuni Buddha, and cherish elephants and cows. They drink milk, and do not eat beef. Those who kill cows are to be punished with execution. The country is opulent. Its land is vast, and has a large population, which is comparable to Java. They do not wear tops, and wind their bottoms with towels. There is a place where beads are abundant, so merchants there compete with each other, while forming a market nearby. There is an island called 赤人島, where people live in caves. Both men and women are naked like beasts. They do not eat grains. They instead eat fish, toads, plantains, and jackfruits. As for Jackfruits, they grow in the middle of the southern sea. It is said that they look like gourds.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦. 無衣草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

Liushan exists in the middle of the west sea. Its four sides are surrounded by the sea, so there are no fortifications. They gather and reside, relying on mountains. There are about three thousand places called “liu”. When boats encounter the wind, they lose their way, drift, and eventually sink. Its natives call it "three thousand lis of Ruoshui". People there make nests (and live there) or reside in caves, and eat fish and toads. They do not wear clothes, and cover their front and back with grass, trees and leaves. As I think about it, the book "Yunfu" states as follows: “Ruoshui exists in the middle of the west sea, and is not even capable of making a feather float.” So this is what it is. Also, the History of Jin says that the Puyo state is to the north of Xuantu. In the north, there was the Ruoshui, where the Sushen family reached all the way to the east of the great sea, and all the way to the north, which is the Ruoshui. The Xuxianzhuan (Sequel of the Biography of the Hermits) says that the Penglai blocks the way towards the three thousand lis of the Ruoshui, so one cannot get there, unless he is a flying hermit. Hence, there is also the Ruoshui to the northeast thereof.

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

Samarkand was Kashmir during the Han period, and was a thousand lis apart from the Jiayu Guan. Its width (to the east and the west) is one thousand lis. Its scenery is vast and beautiful. Its land is fertile, which is pretty similar to the center of China. A lot of merchants of the Xinanpan gathered here. People are Muslims. They have their venues to venerate the heaven, which are decorated with blue stones in a very sophisticated fashion. Its people are superb, beautiful, and versatile. Back in the day, there was so-called Zhaoshibei, and its light was so vastly illuminating as to shine the whole world. As I think about it, the Wuxuebian contains the royal writings of its kings, and their letters seem to resemble those of China.

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

Tianfang used to be called Tiantang. Its people used the Islamic calender. It had a harmonious scenery. Its four seasons are like spring. Its land is fertile, and its grains are abundant. People there delightedly work. Its customs comply with virtues, so there were no punishments, and people were naturally cultivated. They did not commit burglary, so it seems (at least doubtedly) to be what the Buddhist texts call the heaven.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Translations:
21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。
 
The great state of Koi [RR: Goi] (now Kozhikode/Calicut) is the center of the countries in the Western Sea. It is apart from Zhongguo ten thousand ri. Its king is fond of Buddhism and reveres elephants and cows. The throne passes to his grandson, if not then to his brother. He does not have another grandson. He propagates goodness to his people. Their social custom regards highly of honor and morality. Pedestrians give way to each other. No one keeps anything found on the road. They use bottle gourd as musical instrument. Therefore it is a peerless state in the sea. And it has the atmosphere of the ancient three dynasties, thus it can be followed.

22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。
 
As to Malacca, its old name is Five Islands. It is situated in the middle of the Southern Sea. The climate during the day is hot and during the night is cold. Its king wraps his head with white silk. The social custom is pure and simple. They revere the religion of Islam. By the sea, people fear turtle dragons. The turtle dragons have four ch'ŏk [RR: cheok] high and four legs. They bear scale armors and bite whenever they encounter people. Those who are bitten die promptly. Its mountains have black tigers. Comparing to tigers, they are smaller. Sometimes they transform into human-like and go into the market in flock in broad daylight. Those who aware of them capture and kill them. This is written according to the August Ming Supervising Secretary Chen Jiayou, who was once sent as an envoy to this state and had left a collection of poems.

23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。
 
Bengala (now Bangladesh) is East India. Its state is the greatest. Its wealth and products are overflowingly abundant, which is first among neighbors. Its king and officials are all Muslims, and shave their head and wrap them in white clothes. The climate is constantly hot, like summer. Yin and Yang, medicine and divination, all sort of crafts, and artistry are grealy resemble those of Zhongguo. Its calendar has twelve months and does not have intercalary month. Its social custom is simple and loyal. Its people are fond of cultivation and breeding. It has two crops a year. Its women do not apply rouge and powder and naturally has charmingly white complexion. As to drinking and eating, men and women have them in different places. Whenever their husbands die, they do not remarry. Whenever their wives die, they do not take another. If they are alone and have no dependants, the whole village takes turns to support them. It has Tūla cotton (a kind of cotton with Buddhist meaning?), which is four to five ch'ŏk [RR: cheok] wide and can be as thick as five pun [RR: bun]. Its back is all fine fur.

25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。

26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。

27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。

28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。
 
Kalsŏk [RR: Galseok](nowadays Shakhrisabz in Uzbekistan), in the Southwest of Samarkand. The circumference of the city is more than ten ri. Its four sides are surrounded by paddy fields. It was the residence of an imperial son-in-law of the Yuan in the past (refers to Tamerlane). Its mountains have many strange trees. It has a rocky gorge. As to the cliffs of its two sides, it resembles the cleavage from an axe. From there walk two to three ri, after exiting the gorge, is a gate, which is called the Iron Gate Pass. In the poem "Envoy to Jiaohe County" (Gaochang) Cen Shen says, "The Iron Pass controls the end of the world, how far is ten thousand li? This namely is the Iron Gate Pass.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。

Turpan1 is 100 li away in the West from Huozhou2. It belongs to the ancient {{Jiaohe}}4. It is also called the Jushi Kingdom5. Its climate is very warm and it rarely rains or snows. The local products are sesame and wheat. People [there] all live in houses and believe in Buddhism. The area extends over more than 20 li. The whole five colors6 are sand and stones. The light flare, the fire burns. There are four deep gullies. The sky is incredibly wonderful.7 The grass and trees do not grow. The birds and beasts are very few. There are Buddhist scripts praising the spirits in the mountain.

30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。

Heilou8 is close to Turpan. The mountains, rivers, grass, trees, birds, beasts are all dark. Men and women are too. There are salt ponds that produce rock salt. It is solid and white like stones. It can be cut to serve as a tool to drink and eat. It takes [humidity]9 in and is salty. In Herat10 and other places it is also produced in this way.

31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。

Herat is at 13000 li, starting from the Jiayu Pass11. There are big mountains in the four directions and it rarely rains. Men shave their head, dress {{向 (dress always in white? used to dress in white?)}} in white and so they lost the blue and the black. People are very mobile, [they] walk 300 li a day. The climate is often warm. Men and women are rude, turbulent and shameless. If there were schools, if they received instruction and appropriated the intentions of the Classics, they would dimunish the [number of] penalties and lighten the [weight of the] taxes, they would less fight and good at working, they would deal with agriculture and sericulture. Their customs would probably also be simple and honest.

32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。

Yutian12 is a large kingdom. It is at the North of Congling. There are 5000 li from the East to the West and 1000 li from the South to the North. People [there] are {{relatively}} clever. They celebrate Buddha's dharma. When they meet {{the Buddha together? each other?}}, they often kneel.

1 土魯番: sinitic name of Turpan, a city located in modern Xinjiang, China, written as 吐鲁番 in Contemporary Mandarin Chinese (pinyin: Tǔlǔfān; Uyghur: تورپان).

2 火州: one of the designations of the city 高昌 (pinyin: Gāochāng; Uyghur: قاراغوجا) during the Yuan and Ming dynasties.

3 交河: {{one of the regions of China located at the East of Beijing}}.

4 縣: translating this word 'county' as in Mandarin Chinese may pose the problem of its important size.

5 車師: the Jushi (pinyin: Jūshī), or Gushi (Mandarin: 姑師; pinyin: Gūshī), were a people who established a kingdom during the 1st millennium BCE in the Turpan basin.

6 五色: it can be metaphorically understood here as 'the environment' or 'the view'.

7 Interestingly, this passage looks familiar to the one of the 历代兴衰演义, written about a century later by Lǚ Fǔ (吕撫): "群山悉五色，砂石光焰灼人，峻壑穷崖，天巧奇绝。"

8 I could not find a place name that would correspond to this city today.

9 The author might also be thinking of salt as only an 'ingredient' absorbing liquids and sauces.

10 哈烈: ancient sinitic designation for the city Herat in Afghanistan (Persian and Pashto: هرات‎); in 1413, the sovereign Shah Rukh Mirza of the Timurid empire (r. 1404-1447) sends the emperor Yongle of the Ming (r. 1402-1424) a tribute; the same year, the latter sends a delegation to Herat. This is probably how the author came to know about Herat.

11 嘉峪關: the Jiayu Pass (pinyin: Jiāyù Guān) is the first frontier fortress at the west end of the Ming dynasty Great Wall of China, in modern Gansu, China.

12 于闐: from the Han dynasty until at least the Tang dynasty, the ancient Iranic Saka Buddhist kingdom of Khotan (56-1006) was was known in Chinese as Yutian (于闐, 于窴, or 於闐; pinyin: Yútián).

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===
----
*translation:

33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。

Huo Zhou, a place of former and later Che Shi kingdom during the Han period, was 9000 li away from Zhang An. Emperor Yuan of the Han dynasty instituted 戊己校尉 in the place, cultivating farm by stationed army in where the court of former kingdom used to be. As that place was higher and broader than its neighbor regions, the place was called Gao Chang. Later, it was occupied by Tu Fan. During the Yuan era, it was titled Wei Wu Er. Now, it’s called Huo Zhou. The custom here place was similar to Xiongnu’s one, where people serve Heaven and were Buddhists. According to History of Song, the people of Gao Chang lived a long life, generally they could live more than 100 years old and no infants would die in his early age. Among the mountains and rivers in that place, there are spiritual mountains and a lake called Pu Lei Hai, which are big due to intersecting with rivers. The landscape there are red as fire, and the weather is usually hot. In Ranked Biographies from Records of the Grand Historian, it said: “There is a mountain with fierce fire, which is unmovable if someone throw things toward it.” The place is called Mu Tou Jiao He Cheng and Huo Shan Chi Cui Wei in the poem done by Cen Can.

*Discussion Questions:

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

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
41. 裸壤國1)。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生2)萬世親見如此云。大抵海中之爲裸壤者多矣。

Nayang is not far away from Japan. The people are very tall. Their whole body is as dark as coal. Their eyes are quite pale. Their forehead and nose are high and protrude. Their hair is similar to that of sheep. They take Wa women and reside in Japan. 楊生萬世親見如此云。??? Mostly in the sea there are many of these Nayang people.

42. 漢書曰。會稽3)海外。有東鯷人。分爲三十餘國云4)。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。

According to Han Shu, there are Eastern Ti people outside the sea of Huiji which is divided into about thirty states. This seems to refer to the Wa pirates. Nowadays my country is considered to be this Ticen, but I'm afraid this is not so. Why should we label ourselves as such?

43. 天下奇寶。多出於西域5)。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。

A lot of rare treasures in the world came from the western territory西域. Examples include glass, quartz, grapes, watermelons, walnuts and lions. Buddhism and magic are all from western territory. Although these are considered to be a heresy, I can see that they possess various skills. Their mountains and streams include 流沙ㆍ弱水ㆍ崑崙ㆍ星宿海. The Yellow River originated from these places. 亦靈異矣哉。???

44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。

Bullanggi[Portugal] lies in the west-southern sea of Seomna[Thai]. This Western Ocean 西洋 is a huge country. Their firearms are called bullanggi. Nowadays the military department is making use of them. In addition, linen from this Western Ocean is as light and fine as the wings of a cicada.

45. 南番國人6)。萬曆7)癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通"

The Nambeon[African] people. Along with a Wa ship, their ship was cast away on the coast of our land. As I see them, their eyebrows and lashes adjoined, their beard was similar to that of a goat. They brought a servant whose face was pitch black. His appearance was weird and ugly. They are a kind of ocean's devil. As we were unable to communicate, I had a Wa to translate my questions. Their country was in the ocean, 80,000 li away from China. The Wa people do trade with these people because of the rare treasures from those lands.

1) 나양국 [ luǒ rǎng ] 옷을 입지 않는 나라 이름. 비율빈(比律賓=Philippine)의 루손(Luzon) 섬에 위치함. 여송(呂宋 Lǚsòng)이라고도 한다. 이 문장은《海行摠載》 제 8권 <海槎錄>(1607) 에 수록된 문장이다. [해행총재: 고려·조선시대 통신사의 사신이나 포로 및 표류 등으로 일본을 내왕한 자들의 기행록을 모은 책]

2) 枯楊生稊: 「마른 버드나무에 새움이 돋는다」는 뜻으로,　노인(老人)이 젊은 아내를 얻어 능히 자손(子孫)을 얻을 수 있음을 비유(比喩ㆍ譬喩)해 이르는 말.??

3)회계: 중국(中國) 절강성(浙江省) 소흥(紹興) 남동쪽에 있는 명산.

4)《漢書 - Han Shu》《地理志下》會稽海外有東鯷人，分為二十餘國，以歲時來獻見云。

《後漢書 - Hou Han Shu》《東夷列傳》會稽海外有東鯷人，分為二十餘國。又有夷洲及澶洲。

5) [ Xīyù ] 서쪽을 이르는 말. 광의로는 소아시아·중앙아시아 및 인도 지방의 여러 나라, 협의로는 신장(新疆)·톈산 남로(天山南路) 지방.

6) 南番國人 refers to African slaves brought by Portugese. cf.《再造藩邦志》

7) 中國明 신종 때의 연호(年號). 西紀 1573-1619.

*Discussion Questions: Where is 西洋 and 西域 that the author is referring to? How are they different from "西洋" that contemporary Koreans understand? Why does the author uses "南" to describe people who actually came from the west?

==='''Student 12 : Sanghoon Na'''===
----

45.

南番國人。萬曆癸卯年間。隨倭舶漂抵我境。

In the year gyeyu (MR. kyeyu) during the Wanli era, a Dutchman followed the Japanese ships and drifted to our land.

見其人。眉與上睫通爲一。髯似羊鬚。

I saw the man at a glance, his eyebrows and eyelashes were connected into one, and his beard looked like a goat’s beard.

其率人面漆黑。形狀尤醜怪。蓋海鬼類也。

His men’s complexion was pitch-black. His appearance was more ugly and strange. Perhaps he was a kind of sea devil.

言語不通。因倭譯問。

Unable to communicate with them, I asked questions by means of a Japanese man’s interpretation.

則國在海中。距中國八萬里。

[He replied that] his country was located in the midst of the sea and 80,000 li away from China.

倭人以地多珍寶。故往來通商。

Because there are lots of precious treasure in the land, Japanese people visit and trade.

離本土八年。方到此云。蓋絶國也。

They said that it took eight years to get there from their country. Probably it must be a remote isolated country.

46.
永結利國。在極西外洋。

Yeonggyeoli State [England] is located at the far west in the ocean.

晝則極長。夜纔二更。旋卽天明。

The day is extremely long. The night lasts only until the second watch (11 pm to 1 am) and soon the day breaks.

其俗惟喫麥屑衣皮裘。以舟爲家。

As for their custom, they eat only barley powder (flour), wear leather and fur clothes, and take a ship as a house.

四重造船。以鐵片周裹內外。

They build a ship with four folds of wood, clad with pieces of iron within and without.

船上建數十檣竹。船尾設生風之機。

They fix tens of masts on the ship and install a wind-generator [wind turbine] at the stern.

碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。

As for anchor ropes, they use cables made of hundreds of iron-chains, so their ships are not wrecked in face of storm waves.

戰用大砲。出沒行劫。海中諸國。莫敢相抗。

The ships use cannons for wars and show up to raid. Many countries in the sea do not dare to confront them.

頃年。自日本漂到興陽之境。

In recent years, a ship drifted from Japan to around Heung’yang [modern Goheung in South Jeolla province].

其船極高大。如層樓大屋。

The ship was extremely high and huge like a multistory mansion.

我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。

Our troops attacked it. Unable to destroy it, we let it escape and go. Later I asked a Japanese envoy and got to know that they were the man of Yeong’gyeolli [English men].

按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。

In the History of the Yuan Dynasty, it says, “The distance between Gilligilsa and China is 25,000 li. The day is long and the night is short [in England]. England was called Goliganguk during the Tang period.”

結利與吉利骨利音相近。疑卽此也。

The sound of gyeolli is simliar to gilli or golli each other, so I guess they are this England.

47.
按唐史。骨利幹居翰海北。

In the History of the Tang Dynasty, it states, “Goligan is located in the north of the Han sea [Lake Baikal].

其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。

In the land, the day is long and the night is short. After the sunset, the sky is [still] glow. When the time passes for a sheep’s shoulder bone to be properly boiled and cooked, the sun rises again. In the early Tang period, it was called Gyeolgol.

朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。

Zhuzi said, “This land is the tip of the earth. The sun goes underground but has no place to hide. Therefore, it is always bright.

及東出而爲曉。其所經遮蔽處。亦不多耳。

Until the sun rises from the east and breaks the day, there are few places to conceal the passage of the sun.”

出處：宋　黎靖德《朱子語類》朱子語類卷第一明成化九年陳煒刻本

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 除蟲傳敎

2018-07-09T13:06:33Z

Henrylee2018: /* Introduction */

{{Primary Source Document3
|Image = 제충전교1.jpg
|English =
|Chinese = 除蟲傳敎
|Korean = 제충전교(''Jechungjeongyo'')
|Genre = [[Royal Documents]]
|Type =
|Author = Jeongjo
|Year = 1798
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:제충전교2.jpg|* 除蟲傳敎 제충전교(''Jechungjeongyo'') 1798(2)
파일:제충전교.jpg|* 除蟲傳敎 제충전교(''Jechungjeongyo'') 1798(全)
</gallery>

=='''Introduction'''==

This ordinance by King Jung Jo is to remove the bugs from the royal tombs. It shows the King’s decision of how to deal with those insects that damage the trees planted around the graveyards: hiring people to catch pests and, in turn, driving them into marshland rather than burning them to death. By revealing the ruler’s logic of why he raised the alternative, this text also reflects his being influenced by Neo-Confucianism.

In 1798, King Jung Jo learned that the trees growing around royal tombs were damaged by insects. After receiving this information, the King initially demanded the authorities to catch the bugs, trying to bring the lasting peace to his deceased ancestors with officials’ physical work, namely, catching the pests and then burning them as precedents in Tang China showed. However, he quickly realized that officials were also his people, of whom he should take care, and whose working force should not be abused. The ruler of the Chosŏn then changed his mind. He decided to financially reward the subjects who gathered the harmful creatures. And, instead of burning them, he also commanded administrations to drive those evil beings into marshland, showing his respect to the righteousness and Heaven’s virtue of sparing lives. His shift between the two plans in this ordinance laid out the Neo-Confucianized mentality of a Chosŏn king.

The structure of this ordinance was built on Confucian thoughts and locus. This text began with the king’s highlighting the damage that the bugs cause. To show his reasoning for considering burning the harmful creatures, the ruler referred to several sources, such as the ''Classic of Poetry'', the ''Rites of Zhou'', and the sayings from Zhu Xi. However, the king raised another idea when he thought he should also treat the officials working for him well. To rationalize his reconsideration of the solution, he cited sentences from a poem written by Ouyang Xiu, the ''Compendium of Materia Medica'', ''Taiping Yulan'', and the ''Classic of Poetry''. By utilizing some locus supporting the banishment of the pests to challenge others justifying the execution of burning, at the end of this decree, King Jung Jo adopted the plans of purchasing insects and throwing them to marshlands and demanded his ministers to institutionalize the policies as what had been shown in the previous legal promulgation.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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正祖戊午四月二十五日上

傳曰蟲損嘉禾宰樹安得不捕而除之攷之經史自昔伊然周官庶氏剪氏之職皆爲是而設耳食苗者螟食葉者螣食根者蟊食節者賊秉畀炎火祝于田祖之神掘坑焚瘞行於唐時姚崇歷代因之遂爲成憲皆用民力紫陽之訓有云豈能不役人徒而坐致成功但有見識人見得利害之實知其勞我者乃所以逸我自不怨耳近者園寢桑梓有蟲損之害使植木十邑守宰率官隷捕除之以寓暫勞永逸之意而官隷亦民也念其烈陽使役殆忘寢食乃引歐陽脩詩官錢二十買一斗頃刻露積如京坻之句特刱買蟲之式幸得事半而功倍於予心猶有不自安者是蟲也雖蔑蜂蠶之功較甚蚊蝱之毒然且卽亦蠢動之生物也遵聖人錄其功明其毒之義固可捕而除之除之之際亦應有方便之方宜令曰生之德並行於其間莫曰爲害隨其爲物而有巨細之各異驅而放菹勝於烈而焚之況秉畀之詠托辭也焚瘞之擧實事也邃古後世之別亦足可觀嘗聞蟲飛入海化爲魚蝦伏波之治武陵明驗尙傳多日潛究決意著令此後拾投鷗浦海口浦之距植木所不遠而近爲二十里買蟲省人力投海述故事於義有何悖乎召見守臣面諭此意而又於驪江陵樹亦云蟲損買蟲與投水一依華城新頒式令用之決知其毫無不可續見道伯之狀語畢拾姑杳然此時役民有妨農政不勝耿耿呼燭書下卽令廟堂星火知委該道而今後餘皆以爲例事分付禮曹漢城府

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''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)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*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:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-05T02:52:41Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages. Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. October ...., 25th year of Hongwu reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
 
寡欲以養其心, 持正以守其節.
 
幼佩義方之訓, 長無紈綺之習.
 
慶鍾積善之餘, 家傳萬石之美.
 
妻之以女而琴瑟和, 孝於其親而宗族順.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the audacity of scheming villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instruction of that sort did the new king send, and for what kind of positions?

6. Would his writtings be different when adressing "less" educated persons?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 李濟開國功臣敎書

2018-07-04T23:07:39Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the grand enterprise.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store. While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations.
(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three generations, and indulgences will be applied to the descendants. Now I send one gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the father, and did not take lightly the grace of the family in law. For these reasons, I thus proclaim and think all should be known. October ...., 25th year of Hongwu reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?
2) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
 
寡欲以養其心, 持正以守其節.
 
幼佩義方之訓, 長無紈綺之習.
 
慶鍾積善之餘, 家傳萬石之美.
 
妻之以女而琴瑟和, 孝於其親而宗族順.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the audacity of scheming villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instruction of that sort did the new king send, and for what kind of positions?

6. Would his writtings be different when adressing "less" educated persons?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----
Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer.

(01)　敎

純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

The king spoke to this effect:

From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will].

There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.

[This King] kept the heaven and earth in order and supported the sun and the moon.

His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view].

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 李濟開國功臣敎書

2018-07-03T17:08:26Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

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(translation)
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|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年。予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne for 16 years. I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the grand enterprise.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation

Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

君子秉心。——《诗·小雅·小弁》

〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉
While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations.

封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。

When I arose to the throne, in the market, they did not shift the store. Having a
卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言.

可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?
2) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
Royal Instruction to:

The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.

The king says, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed.

春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the senior and matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the audacity of scheming villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truely be said he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As for the last descenants of the Wang clan, the Heaven detested their virtues.
 
勦節其命, 僞辛竊位.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
 
以聽於天, 而天不悔過.
 
以暴於民, 而民不歸心.
 
衆叛親離, 宗祀以墜.
 
天命歸於有德, 人心懷于有仁.
 
卿以至誠之知, 察天人之幾.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
 
首倡大義, 決疑於危貳之間.
 
定策於幾微之際, 赤心推戴, 化家爲國.
 
輔潛德而發幽光, 杖景運而創大業.

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu¤ taking actions from above and Yi and Lü¤ responding from below, restore order in Heaven and Earth¤, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities ¤. It would be impossible to hide him.

...

You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.

...

...

1 Yeoan (與安；toponym)

2 Yi Je (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

 Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)

 Yi () and Lü ()

 (乾坤; pinyin: gankun; )

 千古 (through the ages, for all time)

 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing 李濟?

3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. the king Wu of Zhou, who could only rule 3 years)?

5. Who many royal instruction of that sort did the new king send, and for what kind of positions?

6. Would his writtings be different when adressing "less" educated persons?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

I je

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
His Majesty said, "Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people.
In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth

*Discussion Questions:

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----
Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer.

(01)　敎

純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

The king spoke to this effect:

From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will].

There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.

[This King] kept the heaven and earth in order and supported the sun and the moon.

His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view].

*Discussion Questions:

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

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

(Translation) 李濟開國功臣敎書

2018-07-03T16:37:06Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

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

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(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
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*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年。予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne for 16 years. I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
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*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
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Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the grand enterprise.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
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*Translation

Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

君子秉心。——《诗·小雅·小弁》

〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉
While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations.

封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。

When I arose to the throne, in the market, they did not shift the store. Having a
卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言.

可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?
2) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
Royal Instruction to:

The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.

The king says, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed.

春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the senior and matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the audacity of scheming villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truely be said he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As for the last descenants of the Wang clan, the Heaven detested their virtues.
 
勦節其命, 僞辛竊位.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
 
以聽於天, 而天不悔過.
 
以暴於民, 而民不歸心.
 
衆叛親離, 宗祀以墜.
 
天命歸於有德, 人心懷于有仁.
 
卿以至誠之知, 察天人之幾.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
 
首倡大義, 決疑於危貳之間.
 
定策於幾微之際, 赤心推戴, 化家爲國.
 
輔潛德而發幽光, 杖景運而創大業.

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu¤ taking actions from above and Yi and Lü¤ responding from below, restore order in Heaven and Earth¤, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities ¤. It would be impossible to hide him.

...

You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.

...

...

1 Yeoan (與安；toponym)

2 Yi Je (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

 Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)

 Yi () and Lü ()

 (乾坤; pinyin: gankun; )

 千古 (through the ages, for all time)

 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing 李濟?

3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. the king Wu of Zhou, who could only rule 3 years)?

5. Who many royal instruction of that sort did the new king send, and for what kind of positions?

6. Would his writtings be different when adressing "less" educated persons?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

I je

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he is ordered by the heaven to come to the world and that his contribution is close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgement from the heaven, but the heaven did not regret its mistake; they

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
His Majesty said, "Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people.
In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth

*Discussion Questions:

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----
Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer.

(01)　敎

純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

The king spoke to this effect:

From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will].

There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.

[This King] kept the heaven and earth in order and supported the sun and the moon.

His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view].

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 李濟開國功臣敎書

2018-07-03T15:53:07Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

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

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!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

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(translation)
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=='''Discussion Questions'''==
#
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=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年。予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne for 16 years. I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, the heaven detested the virtue of Wang's family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. I and several ministers strove to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.

衆叛親離, 宗祀以〔墜〕.

天命歸於有德, 人心懷于有仁.

卿以至誠之知, 察天人之幾.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,

〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕, 化家爲國.

輔潛德而發幽光, 杖景運而創大業.

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 根据《高丽史》和《东国僧尼录》的记载，辛旽同各大臣的妻妾皆有染，并与恭愍王的王后生下后来的高丽王王禑，因此王禑和其儿子王昌被《高丽史》当作“伪王”，不被列入“世家”之中，并称之为“辛禑”和“辛昌”。

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

==='''Student 4 : Martin'''===
----
*Translation:
敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation

Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

君子秉心。——《诗·小雅·小弁》

〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉
While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations.

封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。

When I arose to the throne, in the market, they did not shift the store. Having a
卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言.

可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?
2) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
Royal Instruction to:

The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.

The king says, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed.

春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the senior and matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the audacity of scheming villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truely be said he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As for the last descenants of the Wang clan, the Heaven detested their virtues.
 
勦節其命, 僞辛竊位.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
 
以聽於天, 而天不悔過.
 
以暴於民, 而民不歸心.
 
衆叛親離, 宗祀以墜.
 
天命歸於有德, 人心懷于有仁.
 
卿以至誠之知, 察天人之幾.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
 
首倡大義, 決疑於危貳之間.
 
定策於幾微之際, 赤心推戴, 化家爲國.
 
輔潛德而發幽光, 杖景運而創大業.

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu¤ taking actions from above and Yi and Lü¤ responding from below, restore order in Heaven and Earth¤, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities ¤. It would be impossible to hide him.

...

You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.

...

...

1 Yeoan (與安；toponym)

2 Yi Je (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

 Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)

 Yi () and Lü ()

 (乾坤; pinyin: gankun; )

 千古 (through the ages, for all time)

 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing 李濟?

3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. the king Wu of Zhou, who could only rule 3 years)?

5. Who many royal instruction of that sort did the new king send, and for what kind of positions?

6. Would his writtings be different when adressing "less" educated persons?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

I je

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he is ordered by the heaven to come to the world and that his contribution is close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
His Majesty said, "Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people.
In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth

*Discussion Questions:

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----
Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer.

(01)　敎

純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

The king spoke to this effect:

From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will].

There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.

[This King] kept the heaven and earth in order and supported the sun and the moon.

His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view].

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 李濟開國功臣敎書

2018-07-03T07:02:31Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

(Translation) 李濟開國功臣敎書

2018-07-03T04:59:08Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

(Translation) 李濟開國功臣敎書

2018-07-03T04:47:49Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

Translation Practice 1

2018-07-03T04:47:10Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

=='''Original Script 1'''==

{{원문텍스트
| =
From the ''Analects''

1. 子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

2. 有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」

3. 子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」

4. 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」

5. 子曰：「不患人之不己知，患不知人也。」

}}

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

=='''Original Script 2'''==

{{원문텍스트
| =
From the ''Mencius''

孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

孟子對曰：「王何必曰利？亦有仁義而已矣。王曰『何以利吾國』？大夫曰『何以利吾家』？

士庶人曰『何以利吾身』？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。

萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未有義而後其君者也。

王亦曰仁義而已矣，何必曰利？」

}}

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

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

==='''Student 4 : Martin'''===
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*Translation:孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」
Mencius came to visit King Hui of Liang. The King spoke: "You come from far away, how will you be of profit for my state?

*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 : (Mengheng Lee)'''===
*Translation:
孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

Mencius met King Hui of Wei. The king said: "You the elder visited here for more than thousand miles. What are the things by which you will be benefiting my state?"

*Discussion Questions:

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

孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」
Mencius had an audience with King Hui of Liang. The king said, "old man, here you came, not taking a thousand li too far. Indeed, will this be something that will be beneficial to my state?
孟子對曰：「王何必曰利？亦有仁義而已矣。王曰『何以利吾國』？大夫曰『何以利吾家』？
Mencius answered, "Of all things, how could your Majesty speak of benefit? Indeed, benevolence and righteousness is all that matters.

士庶人曰『何以利吾身』？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。
As to the state of one thousand chariots, the one who kills the sovereign must be of the household of one-hundred chariots.

萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未而後其君者也。
Taking one thousand (chariots) from ten thousands or taking one hundred from one thousand may not be uncommon. In fact,

王亦曰仁義而已矣，何必曰利？」

*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)'''===
--------

*Discussion Questions:

Translation Practice 1

2018-07-03T04:32:59Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

=='''Original Script 1'''==

{{원문텍스트
| =
From the ''Analects''

1. 子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

2. 有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」

3. 子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」

4. 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」

5. 子曰：「不患人之不己知，患不知人也。」

}}

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

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

=='''Original Script 2'''==

{{원문텍스트
| =
From the ''Mencius''

孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

孟子對曰：「王何必曰利？亦有仁義而已矣。王曰『何以利吾國』？大夫曰『何以利吾家』？

士庶人曰『何以利吾身』？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。

萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未有義而後其君者也。

王亦曰仁義而已矣，何必曰利？」

}}

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation:孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」
Mencius came to visit King Hui of Liang. The King spoke: "You come from far away, how will you be of profit for my state?

*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 : (Mengheng Lee)'''===
*Translation:
孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

Mencius met King Hui of Wei. The king said: "You the elder visited here for more than thousand miles. What are the things by which you can benefit my state?"

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

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

*Discussion Questions:

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

*Discussion Questions:

Translation Practice 1

2018-07-03T04:32:18Z

Henrylee2018: /* Student 9 : (Write your name) */

=='''Original Script 1'''==

{{원문텍스트
| =
From the ''Analects''

1. 子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

2. 有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」

3. 子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」

4. 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」

5. 子曰：「不患人之不己知，患不知人也。」

}}

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*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:

=='''Original Script 2'''==

{{원문텍스트
| =
From the ''Mencius''

孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

孟子對曰：「王何必曰利？亦有仁義而已矣。王曰『何以利吾國』？大夫曰『何以利吾家』？

士庶人曰『何以利吾身』？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。

萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未有義而後其君者也。

王亦曰仁義而已矣，何必曰利？」

}}

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation:孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」
Mencius came to visit King Hui of Liang. The King spoke: "You come from far away, how will you be of profit for my state?

*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 : (Mengheng Lee)'''===
*Translation:
孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」

Mencius met King Hui of Wei. The king said: "You the elder visited here for more than thousand lis. What are the things by which you can benefit my state?"

*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:

(Translation) 李濟開國功臣敎書

2018-07-03T04:07:32Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

(Translation) 李濟開國功臣敎書

2018-07-03T04:04:30Z

Henrylee2018: /* Student 9 : (Write your name) */

(Translation) 都膺王旨

2018-07-03T01:35:25Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
----

* By the order of the King, Du Yin is appointed to be the Grand Master for Court Service and the Vice President for Court Medical Service. October, the 26th year of Hongwu period. :
*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----
*Translations: The King's Decree -> The King's Announcement/Instruction
*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
----
The king announced:

Appoint Do Eung Grand Master for Court Service · Vice Director of the Palace Medical Office.

(date unknown), the 10th month of the 26th year of Hongwu reign. (seal)

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation: Royal Decree

Do Eung (To Ŭng) is to serve as Grand Master for Court Audiences and Vice Director of the Palace Pharmacy.

26th year 10th month ? day of the Hongwu reign (1393).

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
----

*Translations: The King declared Do Eung(To Ŭng) as the Grand Master for Court Service and the Vice Director of the Office of Medication. (It was issued) on October --- of the 26th year of Hongwu(1393).
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
----
*Translations: Royal Order
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----

*Translations:
The king decreed: To Ŭng [RR: Do Eung] be appointed as the Grand Master for Court Service with a concurrent position as the Vice Director of Palace Medincine.

In the twenty-sixth year of Hongwu, ? day of the Tenth month.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations:

Royal Announcement:

Tuwong, to become Grand Master for Court Service1， Vice Director of the Pharmacy of the Palace2.

26th year of Hongwu, 10th month, _th day3.

1: 朝奉大夫

2: 典醫少監

3: 1393 CE

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
The king ordered Dueung/ Tuŭng to be the Grand Master of Court Service prestige and·2nd-tier executive officials of Directorate of Medicine

The tenth month of the 26th year of Emperor Hongwu's reign

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----
* Translations:
1. By the order of His Majesty,

Do Eung/ To Ung 都膺,

shall be the Lord(?) Jobong / Chobong 朝奉 (Upholding the Court) and

Deputy Superintendent of Standard Medicine.

2. His Majesty announces

Do Eung/ To Ung 都膺 the Lord Jobong/Chobong and
Deputy Superintendent of Standard Medicine.

26th year of Hongwu reign (1393), 10th [lunar] month.

*Discussion Questions:

==='''Student 11 : (Lee Goeun)'''===
----
*Translation: A Royal Decree

*Discussion Questions: The King announces that Do Eung to be in charge of Grand Master for Court Service[朝奉大] and Vice Director of the Office of Medication [

==='''Student 12 : (Na Sanghoon)'''===
----
*Translation:
Royal Instruction /
King's Order /

Letter of Royal Appointment:

[His Majesty] Appoints Doeung (n.d.) to be Grand Master for Court Service, as Vice Director at Office of Medication.

On the tenth month of the twenty-sixth year [1393] of the Hongwu era

[Royal Seal]

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 都膺王旨

2018-07-03T01:29:37Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
----

* By the order of the King, Du Yin is appointed to be the Grand Master for Court Service and the Vice President for Court Medical Service. October, the 26th year of Hongwu period. :
*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----
*Translations: The King's Decree -> The King's Announcement/Instruction
*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
----
The king announced:

Appoint Do Eung Grand Master for Court Service · Vice Director of the Palace Medical Office.

(date unknown), the 10th month of the 26th year of Hongwu reign. (seal)

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation: Royal Decree

To Ŭng is to serve as Grand Master for Court Audiences and Vice Director of the Palace Pharmacy.

26th year 10th month ? day of the Hongwu reign (1393).

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
----

*Translations: The King declared Douying as the Grand Master for Court Service and the Vice Director of the Office of Medication. (It was issued) on October --- of the 26th year of Hongwu.
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
----
*Translations: Royal Order
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----

*Translations:
The king decreed: To Ŭng be appointed as the Grand Master for Court Service with a concurrently position as the Vice Director of the Palace Medincine.

In the twenty-sixth year of Hongwu, ? day of the Tenth month.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations:

Royal Announcement:

Tuwong, to become Grand Master for Court Service1， Vice Director of the Pharmacy of the Palace2.

26th year of Hongwu, 10th month, _th day3.

1: 朝奉大夫

2: 典醫少監

3: 1393 CE

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
The king ordered Duung to be the Grand Master of Court Service prestige and·2nd-tier executive officials of Directorate of Medicine
The tenth month of the 26th year of Emperor Hongwu's reign

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----
* Translations:
1. By the order of His Majesty,

Do Eung/ To Ung 都膺,

shall be the Lord(?) Jobong / Chobong 朝奉 (Upholding the Court) and

Deputy Superintendent of Standard Medicine.

2. His Majesty announces

Do Eung/ To Ung 都膺 the Lord Jobong/Chobong and
Deputy Superintendent of Standard Medicine.

26th year of Hongwu reign (1393), 10th [lunar] month.

*Discussion Questions:

==='''Student 11 : (Lee Goeun)'''===
----
*Translation: A Royal Decree

*Discussion Questions:

==='''Student 12 : (Na Sanghoon)'''===
----
*Translation:
Royal Instruction /
King's Order /

Letter of Royal Appointment:

[His Majesty] Appoints Doeung (n.d.) to be Grand Master for Court Service, as Vice Director at Office of Medication.

On the tenth month of the twenty-sixth year [1393] of the Hongwu era

[Royal Seal]

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 都膺王旨

2018-07-03T01:27:02Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
----

* King's declaration :
*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----
*Translations: The King's Decree -> The King's Announcement/Instruction
*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
----
Royal Announcement

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation: Royal Decree

To Ŭng is to serve as Grand Master for Court Audiences and Vice Director of the Palace Pharmacy.

26th year 10th month ? day of the Hongwu reign (1393).

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
----

*Translations: The King issues a decree.
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
----
*Translations: Royal Order
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----

*Translations:
The king decreed: To Ŭng be appointed as the Grand Master for Court Service with a concurrently position as the Vice Director of the Palace Medincine.

In the twenty-sixth year of Hongwu, ? day of the Tenth month.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations: By order of the King:

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
The king ordered Duung to be the Grand Master of Court Service prestige and·2nd-tier executive officials of Directorate of Medicine

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----
* Translations:
1. By the order of His Majesty,

Do Eung/ To Ung 都膺,

shall be the Lord(?) of Morning Peak and

Deputy Superintendent of Standard Medicine.

2. His Majesty announces

Do Eung/ To Ung 都膺 the Lord(?) of Jobong and
Deputy Superintendent of Standard Medicine.

26th year of Hongwu reign (1393), 10th [lunar] month.

*Discussion Questions:

==='''Student 11 : (Lee Goeun)'''===
----
*Translation: A Royal Decree

*Discussion Questions:

==='''Student 12 : (Na Sanghoon)'''===
----
*Translation:
Royal Instruction /
King's Order /

Letter of Royal Appointment:

[His Majesty] Appoints Doeung (n.d.) to be Grand Master for Court Service, as Vice Director at Office of Medication.

On the tenth month of the twenty-sixth year [1393] of the Hongwu era

[Royal Seal]

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 都膺王旨

2018-07-03T00:35:09Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
----

* King's declaration :
*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----
*Translations: The King's Decree -> The King's Announcement/Instruction
*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
----
The King's Edict

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation: Royal Decree

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
----

*Translations: The King issues a decree.
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
----
*Translations: Royal Order
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----

*Translations:
The king decreed:

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations: By order of the King:

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
The royal announcement:

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----
* Translations:
By the order of His Majesty,

*Discussion Questions:

==='''Student 11 : (Lee Goeun)'''===
----
*Translation: A Royal Decree

*Discussion Questions:

==='''Student 12 : (Na Sanghoon)'''===
----
*Translation:
Royal Instruction /
King's Order

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 都膺王旨

2018-07-03T00:34:11Z

Henrylee2018: /* Student 9 : (Mengheng Lee) */

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
----

* King's declaration :
*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----

*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
----
The King's Edict

*Discussion Questions:

==='''Student 4 : Martin'''===
----
*Translation: Royal Decree

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
----

*Translations: The King issues a decree.
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
----
*Translations: Royal Order
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----

*Translations:
The king decreed:

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations: By order of the King:

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
The King's annoucement:

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
----
* Translations:
By the order of His Majesty,

*Discussion Questions:

==='''Student 11 : (Lee Goeun)'''===
----
*Translation: A Royal Decree

*Discussion Questions:

==='''Student 12 : (Na Sanghoon)'''===
----
*Translation:
Royal Instruction
King's Order

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

(Translation) 都膺王旨

2018-07-03T00:23:51Z

Henrylee2018:

{{Primary Source Document3
|Image = 도응왕지1393.jpg
|English =
|Chinese = 都膺王旨
|Korean = 도응 왕지(''Do Eung wangji'')
|Genre = [[Royal Documents]]
|Type = [[Decree]]
|Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]
|Year = 1393
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生告身과 함께 現在까지 알려진 朝鮮初期告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(<<太祖實錄>> 卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.)

王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 <<경제육전속전(經濟六典續典)>>의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(<<太祖實錄>> 卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. <<太宗實錄>> 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 <<經國大典>>의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

<朝鮮王寶>는 朝鮮이 建國되고 나서 <高麗國王之印>을 返納하고, 이후 明惠宗이 내린 <朝鮮國王之印>을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄>> 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. <<태종실록>> 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다.

[朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(<<太祖實錄>> 권1, 太祖 1年(1392) 7월 28일(정미). …從四品朝散大夫·朝奉大夫), <<英祖實錄>> 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

이 文書는 草書體로 作成되었다. 朝奉大夫는 開國初文武百官의 官制를 制定할 때 東班從四品의 品階로 規定되었고, <<經國大典>>에서도 同一하게 維持되었다.

典醫少監은 診視와 和劑等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(<<太祖實錄>> 권1, 태조 1년(1392) 7월 28일(정미). 典醫監掌(胗)〔診〕視和劑等事判事二正三品監二從三品少監二從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(<<太宗實錄>> 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監從三品監稱正四品少監稱副正五品監丞稱判官)

都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮建國以後太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州老隱洞에 隱居하였다. 李行의 <<騎牛集>>에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다.
이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在忠淸南道論山市連山面에 있는 星州都氏宗家의 御筆閣에 所藏되어 있다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　都膺, 爲朝奉大

(3) 　夫·典醫少監者.

(4) 　洪武卄六年十月_日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
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=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===

*Translations:
*Discussion Questions:

==='''Student 1 : (Ren Ruixin)'''===
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*Discussion Questions:

==='''Student 2 : (Ze Xiaoyi)'''===
----

*Discussion Questions:

==='''Student 3 : (Hu Jing)'''===
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The King's Edict

*Discussion Questions:

==='''Student 4 : Martin'''===
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*Translation: Royal Decree

*Discussion Questions:

==='''Student 5 : (Inho Choi)'''===
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*Translations: The King issues a decree.
*Discussion Questions:

==='''Student 6 : (Kanghun Ahn)'''===
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*Translations: Royal Declaration
*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
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*Translations:
The king decreed:

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations: The King:

*Discussion Questions:

==='''Student 9 : (Mengheng Lee)'''===

*translation:
King's edict:

*Discussion Questions:

==='''Student 10 : (Ji-Hyun Lee)'''===
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*Discussion Questions:

Doesn't save...

==='''Student 11 : (Lee Goeun)'''===
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*Translation: A Royal Decree

*Discussion Questions:

==='''Student 12 : (Na Sanghoon)'''===
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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:

장서각위키 - 사용자 기여 [ko]

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 成大中 靑城雜記 醒言

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 柳得恭 春城遊記

(Translation) 朴趾源 擬請疏通疏

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1801年 李希誠 衿給文記

(Translation) 1801年 李希誠 衿給文記

(Translation) 1801年 李希誠 衿給文記

(Translation) 1801年 李希誠 衿給文記

(Translation) 朴趾源 擬請疏通疏

(Translation) 李睟光 外國

(Translation) 李睟光 外國

(Translation) 李睟光 外國

(Translation) 李睟光 外國

(Translation) 除蟲傳敎

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

Translation Practice 1

Translation Practice 1

Translation Practice 1

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 都膺王旨

(Translation) 都膺王旨

(Translation) 都膺王旨

(Translation) 都膺王旨

(Translation) 都膺王旨

(Translation) 都膺王旨

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 成大中靑城雜記醒言

(Translation) 鄭道傳朝鮮經國典序

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 柳得恭春城遊記

(Translation) 朴趾源擬請疏通疏

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1801年李希誠衿給文記

(Translation) 1801年李希誠衿給文記

(Translation) 1801年李希誠衿給文記

(Translation) 1801年李希誠衿給文記

(Translation) 朴趾源擬請疏通疏

(Translation) 李睟光外國

(Translation) 李睟光外國

(Translation) 李睟光外國

(Translation) 李睟光外國