장서각위키 - 사용자 기여 [ko]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T01:32:07Z

Jelenagledic: /* VI-3. translated by Student 3 */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

==== VI-3. [[(Translation) 3| translated by Student 3]] ====
 
 
 
 
 
 
 
 
----
[[File:01_JG.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T01:31:11Z

Jelenagledic: /* VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

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

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T01:29:43Z

Jelenagledic: /* VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

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

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:01_JG.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

(Translation) 4

2018-07-23T01:28:10Z

Jelenagledic:

{{Primary Source Document3
|Image = 01_JG.jpg
|English =
|Chinese = 擊蒙要訣 (讀書章第四, 事親章第五)
|Korean =
|Genre =
|Type =
|Author = 李珥
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

<gallery>
01_JG.jpg|擊蒙要訣-讀書章第四
02_JG.jpg|擊蒙要訣-讀書章第四
03_JG.jpg|擊蒙要訣-讀書章第四,五
04_JG.jpg|擊蒙要訣-讀書章第五
</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
|-
|
(原文) 

讀書章第四 

學者常存此心。不被事物所勝。而必須窮理明善。然後當行之道。曉然在前。可以進步。故入道莫先於窮理。窮理莫先乎讀書。以聖賢用心之迹及善惡之可效可戒者。皆在於書故也。
凡讀書者。必端拱危坐。敬對方冊。專心致志。精思涵泳。涵泳者。熟讀深思之謂。深解義趣。而每句必求踐履之方。若口讀而心不體身不行。則書自書我自我。何益之有。先讀小學。於事親敬兄忠君弟長隆師親友之道。一一詳玩而力行之。 

次讀大學及或問。於窮理正心修己治人之道。一一眞知而實踐之。 

次讀論語。於求仁爲己。涵養本原之功。一一精思而深體之。 

次讀孟子。於明辨義利。遏人慾存天理之說。一一明察而擴充之。 

次讀中庸。於性情之德。推致之功。位育之妙。一一玩索而有得焉。 

a045_086a次讀詩經。於性情之邪正。善惡之褒戒。一一潛繹感發而懲創之。 

次讀禮經。於天理之節文。儀則之度數。一一講究而有立焉。 

次讀書經。於二帝三王治天下之大經大法。一一領要而㴑本焉。 

次讀易經。於吉凶存亡進退消長之幾。一一觀玩而窮研焉。 

次讀春秋。於聖人賞善罰惡抑揚操縱之微辭奧義。一一精研而契悟焉。 

五書五經。循環熟讀。理會不已。使義理日明。而宋之先正所著之書。如近思錄，家禮，心經，二程全書，朱子大全，語類及他性理之說。宜閒閒精讀。使義理常常浸灌吾心。無時閒斷。而餘力亦讀史書。通古今。達事變。以長識見。若異端雜類不正之書。則不可頃刻披閱也。 

凡讀書。必熟讀一冊。盡曉義趣。貫通無疑。然後乃改讀他書。不可貪多務得。忙迫涉獵也。 

事親章第五 
凡人莫不知親之當孝。而孝者甚鮮。由不深知父母之恩故也。詩不云乎。父兮生我。母兮鞠我。欲報之德。昊天罔極。人子之受生。性命血肉。皆親所遺。喘息呼吸。氣脈相通。此身非我私物。乃父母之遺氣也。故曰。哀哀父母。生我劬勞。父母之恩。爲如何哉。豈敢自有其身。以不盡孝於父母乎。人能恒存此心。則自有向親之誠矣。 

凡事父母者。一事一行。毋敢自專。必稟命而後行。若事之可爲者。父母不許。則必委曲陳達。頷可而後行。若終不許。則亦不可直遂其情也。 

每日未明而起。盥櫛衣帶。就父母寢所。下氣怡聲。問燠寒安否。昏則詣寢所。定其褥席。察其溫涼。日間侍奉。常愉色婉容。應對恭敬。左右就養。極盡其誠。出入。必拜辭拜謁。 

今人多是被養於父母。不能以己力養其父母。若此奄過日月。則終無忠養之時也。必須躬幹家事。自備甘旨。然後子職乃修。若父母堅不聽從。則雖不能幹家。亦當周旋補助。而盡力得甘旨之具。以適親口可也。若心心念念。在於養親。則珍味亦必可得矣。每念王延隆冬盛寒。體無全衣。而親極滋味。令人感歎流涕也。 

人家父子閒。多是愛逾於敬。必須痛洗舊習。極其尊敬。父母所坐臥處。子不敢坐臥。所接客處。子不敢接私客。上下馬處。子不敢上下馬可也。 

父母之志。若非害於義理。則當先意承順。毫忽不可違。若其害理者。則和氣怡色柔聲以諫。反覆開陳。必期於聽從。 

父母有疾。心憂色沮。捨置他事。只以問醫劑藥爲務。疾止。復初。 

日用之間。一毫之頃。不忘父母。然後乃名爲孝。彼持身不謹。出言無章。嬉戲度日者。皆是忘父母者也。日月如流。事親不可久也。故爲子者須盡誠竭力。如恐不及可也。古人詩曰。古人一日養。不以三公換。所謂愛日者如此。

||
(translation)
|}

*Discussion Questions:

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

*

파일:04 JG.jpg

2018-07-23T01:24:18Z

Jelenagledic:

파일:03 JG.jpg

2018-07-23T01:23:40Z

Jelenagledic:

(Translation) 4

2018-07-23T01:23:14Z

Jelenagledic:

{{Primary Source Document3
|Image = 01_JG.jpg
|English =
|Chinese = 擊蒙要訣 (讀書章第四, 事親章第五)
|Korean =
|Genre =
|Type =
|Author = 李珥
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''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
|-
|
(原文) 

讀書章第四 

學者常存此心。不被事物所勝。而必須窮理明善。然後當行之道。曉然在前。可以進步。故入道莫先於窮理。窮理莫先乎讀書。以聖賢用心之迹及善惡之可效可戒者。皆在於書故也。
凡讀書者。必端拱危坐。敬對方冊。專心致志。精思涵泳。涵泳者。熟讀深思之謂。深解義趣。而每句必求踐履之方。若口讀而心不體身不行。則書自書我自我。何益之有。先讀小學。於事親敬兄忠君弟長隆師親友之道。一一詳玩而力行之。 

次讀大學及或問。於窮理正心修己治人之道。一一眞知而實踐之。 

次讀論語。於求仁爲己。涵養本原之功。一一精思而深體之。 

次讀孟子。於明辨義利。遏人慾存天理之說。一一明察而擴充之。 

次讀中庸。於性情之德。推致之功。位育之妙。一一玩索而有得焉。 

a045_086a次讀詩經。於性情之邪正。善惡之褒戒。一一潛繹感發而懲創之。 

次讀禮經。於天理之節文。儀則之度數。一一講究而有立焉。 

次讀書經。於二帝三王治天下之大經大法。一一領要而㴑本焉。 

次讀易經。於吉凶存亡進退消長之幾。一一觀玩而窮研焉。 

次讀春秋。於聖人賞善罰惡抑揚操縱之微辭奧義。一一精研而契悟焉。 

五書五經。循環熟讀。理會不已。使義理日明。而宋之先正所著之書。如近思錄，家禮，心經，二程全書，朱子大全，語類及他性理之說。宜閒閒精讀。使義理常常浸灌吾心。無時閒斷。而餘力亦讀史書。通古今。達事變。以長識見。若異端雜類不正之書。則不可頃刻披閱也。 

凡讀書。必熟讀一冊。盡曉義趣。貫通無疑。然後乃改讀他書。不可貪多務得。忙迫涉獵也。 

事親章第五 
凡人莫不知親之當孝。而孝者甚鮮。由不深知父母之恩故也。詩不云乎。父兮生我。母兮鞠我。欲報之德。昊天罔極。人子之受生。性命血肉。皆親所遺。喘息呼吸。氣脈相通。此身非我私物。乃父母之遺氣也。故曰。哀哀父母。生我劬勞。父母之恩。爲如何哉。豈敢自有其身。以不盡孝於父母乎。人能恒存此心。則自有向親之誠矣。 

凡事父母者。一事一行。毋敢自專。必稟命而後行。若事之可爲者。父母不許。則必委曲陳達。頷可而後行。若終不許。則亦不可直遂其情也。 

每日未明而起。盥櫛衣帶。就父母寢所。下氣怡聲。問燠寒安否。昏則詣寢所。定其褥席。察其溫涼。日間侍奉。常愉色婉容。應對恭敬。左右就養。極盡其誠。出入。必拜辭拜謁。 

今人多是被養於父母。不能以己力養其父母。若此奄過日月。則終無忠養之時也。必須躬幹家事。自備甘旨。然後子職乃修。若父母堅不聽從。則雖不能幹家。亦當周旋補助。而盡力得甘旨之具。以適親口可也。若心心念念。在於養親。則珍味亦必可得矣。每念王延隆冬盛寒。體無全衣。而親極滋味。令人感歎流涕也。 

人家父子閒。多是愛逾於敬。必須痛洗舊習。極其尊敬。父母所坐臥處。子不敢坐臥。所接客處。子不敢接私客。上下馬處。子不敢上下馬可也。 

父母之志。若非害於義理。則當先意承順。毫忽不可違。若其害理者。則和氣怡色柔聲以諫。反覆開陳。必期於聽從。 

父母有疾。心憂色沮。捨置他事。只以問醫劑藥爲務。疾止。復初。 

日用之間。一毫之頃。不忘父母。然後乃名爲孝。彼持身不謹。出言無章。嬉戲度日者。皆是忘父母者也。日月如流。事親不可久也。故爲子者須盡誠竭力。如恐不及可也。古人詩曰。古人一日養。不以三公換。所謂愛日者如此。

||
(translation)
|}

*Discussion Questions:

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

*

파일:02 JG.jpg

2018-07-23T01:22:54Z

Jelenagledic:

파일:01 JG.jpg

2018-07-23T01:21:38Z

Jelenagledic:

(Translation) 4

2018-07-23T01:10:41Z

Jelenagledic:

{{Primary Source Document3
|Image =
|English =
|Chinese = 擊蒙要訣 (讀書章第四, 事親章第五)
|Korean =
|Genre =
|Type =
|Author = 李珥
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''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
|-
|
(原文) 

讀書章第四 

學者常存此心。不被事物所勝。而必須窮理明善。然後當行之道。曉然在前。可以進步。故入道莫先於窮理。窮理莫先乎讀書。以聖賢用心之迹及善惡之可效可戒者。皆在於書故也。
凡讀書者。必端拱危坐。敬對方冊。專心致志。精思涵泳。涵泳者。熟讀深思之謂。深解義趣。而每句必求踐履之方。若口讀而心不體身不行。則書自書我自我。何益之有。先讀小學。於事親敬兄忠君弟長隆師親友之道。一一詳玩而力行之。 

次讀大學及或問。於窮理正心修己治人之道。一一眞知而實踐之。 

次讀論語。於求仁爲己。涵養本原之功。一一精思而深體之。 

次讀孟子。於明辨義利。遏人慾存天理之說。一一明察而擴充之。 

次讀中庸。於性情之德。推致之功。位育之妙。一一玩索而有得焉。 

a045_086a次讀詩經。於性情之邪正。善惡之褒戒。一一潛繹感發而懲創之。 

次讀禮經。於天理之節文。儀則之度數。一一講究而有立焉。 

次讀書經。於二帝三王治天下之大經大法。一一領要而㴑本焉。 

次讀易經。於吉凶存亡進退消長之幾。一一觀玩而窮研焉。 

次讀春秋。於聖人賞善罰惡抑揚操縱之微辭奧義。一一精研而契悟焉。 

五書五經。循環熟讀。理會不已。使義理日明。而宋之先正所著之書。如近思錄，家禮，心經，二程全書，朱子大全，語類及他性理之說。宜閒閒精讀。使義理常常浸灌吾心。無時閒斷。而餘力亦讀史書。通古今。達事變。以長識見。若異端雜類不正之書。則不可頃刻披閱也。 

凡讀書。必熟讀一冊。盡曉義趣。貫通無疑。然後乃改讀他書。不可貪多務得。忙迫涉獵也。 

事親章第五 
凡人莫不知親之當孝。而孝者甚鮮。由不深知父母之恩故也。詩不云乎。父兮生我。母兮鞠我。欲報之德。昊天罔極。人子之受生。性命血肉。皆親所遺。喘息呼吸。氣脈相通。此身非我私物。乃父母之遺氣也。故曰。哀哀父母。生我劬勞。父母之恩。爲如何哉。豈敢自有其身。以不盡孝於父母乎。人能恒存此心。則自有向親之誠矣。 

凡事父母者。一事一行。毋敢自專。必稟命而後行。若事之可爲者。父母不許。則必委曲陳達。頷可而後行。若終不許。則亦不可直遂其情也。 

每日未明而起。盥櫛衣帶。就父母寢所。下氣怡聲。問燠寒安否。昏則詣寢所。定其褥席。察其溫涼。日間侍奉。常愉色婉容。應對恭敬。左右就養。極盡其誠。出入。必拜辭拜謁。 

今人多是被養於父母。不能以己力養其父母。若此奄過日月。則終無忠養之時也。必須躬幹家事。自備甘旨。然後子職乃修。若父母堅不聽從。則雖不能幹家。亦當周旋補助。而盡力得甘旨之具。以適親口可也。若心心念念。在於養親。則珍味亦必可得矣。每念王延隆冬盛寒。體無全衣。而親極滋味。令人感歎流涕也。 

人家父子閒。多是愛逾於敬。必須痛洗舊習。極其尊敬。父母所坐臥處。子不敢坐臥。所接客處。子不敢接私客。上下馬處。子不敢上下馬可也。 

父母之志。若非害於義理。則當先意承順。毫忽不可違。若其害理者。則和氣怡色柔聲以諫。反覆開陳。必期於聽從。 

父母有疾。心憂色沮。捨置他事。只以問醫劑藥爲務。疾止。復初。 

日用之間。一毫之頃。不忘父母。然後乃名爲孝。彼持身不謹。出言無章。嬉戲度日者。皆是忘父母者也。日月如流。事親不可久也。故爲子者須盡誠竭力。如恐不及可也。古人詩曰。古人一日養。不以三公換。所謂愛日者如此。

||
(translation)
|}

*Discussion Questions:

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

*

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T01:05:32Z

Jelenagledic: /* VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

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

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T01:03:43Z

Jelenagledic: /* VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

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

==== VI-4. [[李珥 - 擊蒙要訣 (讀書章第四, 事親章第五)| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-23T00:52:12Z

Jelenagledic: /* VI-4. translated by Student 4 */

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

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

=='''Description'''==

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

=='''Class'''==

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

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

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

===Instructor===

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

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

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

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

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

* Session 3 - 2:10–4:00 PM

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

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

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

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

S2: ''Hagŏjip'' 6–10

|| Field Trip

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

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

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

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

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

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

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

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

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

S2: ''Hagŏjip'' 31–35

|| Special Lecture

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

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

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

S2: ''Hagŏjip'' 41–45

|| Field Trip

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

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

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

S2: ''Hagŏjip'' 51–55

|| Special Lecture

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

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

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

<references/>

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

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

Format

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


</div>
</div>

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

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

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

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

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

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

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

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

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

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

2018 學語集 56 - 62

2018-07-23T00:46:13Z

Jelenagledic: /* Translation */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
56. 鷗

鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

*與 N V: V with N

57. 鳩

桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

58. 池塘

鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

*於 N V: V in/on/to N

59. 巖

石之大者曰巖如虎而蹲如龍而距不變太古之顔

*N 之 C 者: that which C among N

60. 山

土積而高起者爲山其高千萬丈草木生禽獸居焉

土積而高起者爲山，其高千萬丈，草木生禽獸居焉。

土積而高起者爲山하니 其高千萬丈이라 草木生하고 禽獸居焉이로다.

*高 # M: be high/tall # (Measure)

61. 川

小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

62. 瀑布

懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

*勝於 N: exceed N, be better than N
}}

=='''Translation'''==

==='''Sentence 56 : (Althea Volpe)'''===
----
Gull

鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

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

*Discussion Questions:

==='''Sentence 57 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 58 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 59 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 60 : Jelena Gledić'''===
----

Mountain: 

That which is soil piled up and raised high becomes a mountain. Its height is thousands [or] tens of thousands zhangs<ref>丈, unit of length equal to 3.3 meters</ref>. Grass and trees live, and birds and beasts dwell there.

*Discussion Questions:

==='''Sentence 61 : Jelena Gledić'''===
----

Waterway: 

Small waters flowing together are called waterways. Deep ones are pools, shallow ones are shoals. Day and night, [they] do not rest. Fishes and turtles live among them.

*Discussion Questions:

==='''Sentence 62 : Jelena Gledić'''===
----

Waterfall: 

The water hanging off the cliff, cutting a wall [in it], flying and flowing. It scatters and froths like snow, makes sound like thunder. The waterfall of Mount Lu<ref>Also known as Lushan, a mountain famous for its natural beauties located in Jiangxi province, China</ref> stands out among all things.

*Discussion Questions:

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

2018 學語集 46 - 50

2018-07-18T09:36:31Z

Jelenagledic: /* Sentence 47: Jelena Gledić */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
46. 虎

虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

*名曰 N: be called/named

*莫不 V: there is no one who does not V

47. 鳳

生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

*非 N 不 V: if it is not N, does not V

48. 鶴

胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞

朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

*所 V: place where V, that which V

50. 雁

雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

*V 之 N: N that does V
}}

=='''Translation'''==

==='''Sentence 46: Jelena Gledić'''===
----

Tiger: 

Tiger, the head of all beasts, [by] name is called lord of the mountain. Hooked claws and stong teeth, he bites into men and snatches things. Those who see him cannot be unafraid.

*Discussion Questions:

==='''Sentence 47: Jelena Gledić'''===
----

Phoenix: 

It is born in the cavern of the red mountain<ref>This refers to the Danxue Mountain (丹穴山), literally red cavern mountain, which is mentioned as the birthplace of the phoenix in the Shan hai jing (山海经): “Five hundred li to the east, there is the mountain called Danxue … There is a bird there, its appearance resembles a chicken, it has five colors and patterns, and its name is phoenix.” (又东五百里，曰丹穴之山 …… 有鸟焉，其状如鸡，五采而文，名曰凤皇).</ref>. [If it is] not a Paulownia [tree], it does not perch [on it]. [If it is] not langgan<ref>琅玕, this term is interpreted ambiguously in Chinese tradition as either a precious stone or a source of immortality. Its translation depends on the context, but often it can be interpreted as both, meaning something rare and valuable.</ref>, it does not peck [it]. It is the head of the feathered critters.

*Discussion Questions:
+The often mentioned question of how to translate the name of this bird :) My reason for rendering it as phoenix is that I think the more commonly known animals of Chinese mythology (phoenix, dragon etc.) are widely known by these names.

==='''Sentence 48: Jelena Gledić'''===
----

Crane: 

Those [birds] that are viviparous are cranes. They cry in the deep waters, their voice is heard in heaven. Immortals harness them, Daoist scholars tame them.

*Discussion Questions:

==='''Sentence 49: (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 50: (Write your name)'''===
----

*Discussion Questions:

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

2018 學語集 46 - 50

2018-07-18T09:34:22Z

Jelenagledic: /* Translation */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
46. 虎

虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

*名曰 N: be called/named

*莫不 V: there is no one who does not V

47. 鳳

生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

*非 N 不 V: if it is not N, does not V

48. 鶴

胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞

朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

*所 V: place where V, that which V

50. 雁

雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

*V 之 N: N that does V
}}

=='''Translation'''==

==='''Sentence 46: Jelena Gledić'''===
----

Tiger: 

Tiger, the head of all beasts, [by] name is called lord of the mountain. Hooked claws and stong teeth, he bites into men and snatches things. Those who see him cannot be unafraid.

*Discussion Questions:

==='''Sentence 47: Jelena Gledić'''===
----

Phoenix: 

It is born in the cavern of the red mountain<ref>This refers to the Danxue Mountain (丹穴山), literally red cavern mountain, which is mentioned as the birthplace of the phoenix in the Shan hai jing (山海经): “Five hundred li to the east, there is the mountain called Danxue … There is a bird there, its appearance resembles a chicken, it has five colors and patterns, and its name is phoenix.” (又东五百里，曰丹穴之山 …… 有鸟焉，其状如鸡，五采而文，名曰凤皇).</ref>. [If it is] not a Paulownia [tree], it does not perch [on it]. [If it is] not langgan<ref>琅玕, this term is interpreted ambiguously in Chinese tradition as either a precious stone or a source of immortality. Its translation depends on the context, but often it can be interpreted as both, meaning something rare and valuable.</ref>, it does not peck [it]. It is the head of the feathered critters.

*Discussion Questions:
+The often mentioned question of how to translate the name of this bird :)

==='''Sentence 48: Jelena Gledić'''===
----

Crane: 

Those [birds] that are viviparous are cranes. They cry in the deep waters, their voice is heard in heaven. Immortals harness them, Daoist scholars tame them.

*Discussion Questions:

==='''Sentence 49: (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 50: (Write your name)'''===
----

*Discussion Questions:

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

2018 童蒙先習 14 - 17

2018-07-16T13:26:40Z

Jelenagledic: /* Passage 17: Jelena Gledić) */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
14. 須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

:- 모름지기 남편은 자기 몸을 삼가서 아내를 잘 거느리고, 아내는 자기 몸을 공경하여 남편을 잘 받들어서 내외가 화순해야 부모님께서 편안하고 즐거워하실 것이다.

15. 昔者에 郤缺이 耨어늘 其妻饁之하되 敬하여 相待如賓하니 夫婦之道가 當如是也니라 子思曰君子之道造端乎夫婦라하시니라

:- 옛적에 郤缺이 밭에서 김을 매고 있을 때, 그 아내가 새참을 내왔는데 서로 공경하여 상대하기를 마치 손님 모시듯 하였으니, 부부간의 도리는 마땅히 이와 같아야 한다. 子思께서 말씀하시기를 “군자의 도리는 부부 사이에서 비롯된다.”고 하셨다.

'''::長幼有序::'''

16. 長幼는 天倫之序라 兄之所以爲兄과 弟之所以爲弟長幼之道所自出也라 蓋宗族鄕黨에 皆有長幼하니 不可紊也라

:- 어른과 아이는 하늘이 차례지어 준 관계이다. 형이 형 노릇하고 아우가 아우 노릇하는 것이 어른과 어린이의 도리가 비롯된 유래이다. 종족과 향당에는 모두 어른과 아이가 있으니, 이를 문란시켜서는 안 된다.

17. 徐行後長者를 謂之弟요 疾行先長者를 謂之不弟니 是故로 年長以倍則父事之하고 十年以長則兄事之하고 五年以長則肩隨之니 長慈幼하며 幼敬長然後에야 無侮少陵長之弊하여 而人道正矣리라

:- 천천히 걸어서 어른보다 뒤에 쳐져 가는 것을 공손한 태도라고 이르고, 빨리 걸어서 어른보다 앞서 걸어 가는 것을 공손하지 못한 태도라고 일컫는다. 그러므로 나이가 갑절 많으면 어버이 섬기는 도리로 섬기고, 나이가 열 살이 많으면 형을 섬기는 도리로 섬기고, 나이가 다섯 살이 많으면 어깨폭 만큼 뒤쳐져 따라가니, 어른은 어린 사람을 사랑하며 어린 사람은 어른을 공경한 뒤에야 젊은이를 업신여기거나 어른을 능멸하는 폐단이 없어져서 사람의 도리가 바로 설 것이다.
}}

=='''Translation'''==

==='''Passage 14 : Petra Sváková'''===
----
須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

It has to be that the husband respects himself and leads his wife, the wife respects herself and serves her husband, [if they] inside and outside follow harmoniously [each other, then their] parents would feel peaceful and enjoy that.

*Discussion Questions:
+ (YO) Let me just remind you that 以 as in "夫敬其身以帥其婦" indicates "...with which he leads his wife".

==='''Passage 15 : (Julian Butterfield)'''===
----
In the past, while Xi Que was weeding, his wife brought food to him. Offering respect and treating each other as guests: the way of husband and wife should be like this. Zi Si says: the man of virtue's way makes its beginning with husband and wife.

*Discussion Questions:
#端 in 造端 has the possible meanings of either a beginning or an end (in the specific sense of an extremity). Is a successful marriage so stably figured in Confucian literature as the ''basis'' of a 君子's approach to the world, or is it ever discussed as an ultimate achievement (or is there some degree of fluidity in the native reading of this phrase)?
#Could someone clarify for me the grammatical effect of adding 하여 after 敬? Thanks! 
+ (YO) 承 in "承其夫" is carrying/holding (Mathew's dictionary gives "receive, inherit"; Lin Yutang dictionary, "receive from above" or "continue") rather than serving (LYT has "serve" but in somewhat specific compounds). 
+ How about "comfortable" for 安?

==='''Passage 16 : (Kathy Lin)'''===
----

Elder and younger is the order of the heavens. An older brother’s way of being an older brother, a younger brother’s way of being a younger brother is that from which the way of being older and younger comes. So within the clan and in the community, everyone is both an elder and a younger. This must not be confused.

*Discussion Questions:
+(YO) 以 as in "以帥其婦" and "以承其夫" indicates the second actions (leading the wife and upholding the husband) are to be done by first fulfilling "respecting him/herself" 敬其身 as necessary condition (i.e., the sense of "by doing so").
==='''Passage 17: Jelena Gledić)'''===
----

Those who walk slowly and follow the elder are called polite [like a younger brother]. Those who walk quickly and pass the elder are called impolite [unlike a younger brother]. For this reason, those who are twice your age you should treat as your father, those who are ten years older you should treat as your older brother, [and] those who are five years older you should follow by a the width of a shoulder. The elder is [to be] kind to the younger, the younger is [to] respect the elder. Then and only then there will be no wrongdoing of oppressing the young or insulting the old, and the way will thus be right.

*Discussion Questions:
+ For 肩隨, I found the following (likely much later) reference: 感時留別從兄徐王延年從弟延陵詩：「小子謝麟閣，雁行忝肩隨。」 (唐, 李白) Would this maybe make "follow closely" a better translation? 
(YO) I think 'follow right behind the shoulder' to indicate the literal sense. 
(JG) Okay, thank you.

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

2018 童蒙先習 09 - 13

2018-07-16T13:25:23Z

Jelenagledic: /* Passage 11 : Jelena Gledić */

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

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

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

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

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

'''::夫婦有別::'''

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

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

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

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

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

=='''Translation'''==

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

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

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

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

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

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

2018 學語集 26 - 30

2018-07-16T13:19:28Z

Jelenagledic: /* Translation */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
26. 衣食

人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

*終 N: exhaust N

27. 士

士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

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

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

28. 孝弟

孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

*V 於 N: V in/on/to N

*A 於 N: A than N

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

29. 四方

天地之間有四方前爲南後爲北左爲東右爲西

*Direction words: 東西南北 and 前後左右

30. 草

雜生山野爲地之毛春夏生長秋冬則黃枯
　
}}

=='''Translation'''==

==='''Sentence 26 : (Ewa )'''===
-------------
Clothes and food

For the condition of humans, if they fail to procure clothes by the end of the year, they will freeze; if they fail to eat twice a day, they will starve. For this reason, the sages procure clothes and food to secure people's livelihood.

*Discussion Questions: 
+ I am not sure about "procure" for 制 ('to cut out/ make clothes'). 終歲 is 'to last a year,' so perhaps "all year round"? 
(JG) I translated 制 just as "make", because they did have to make them. As for 終歲, I would say "all year round" is a good solution.

==='''Sentence 27 : (Ewa )'''===
----
Scholar

To become a professional scholar, one needs to read books and cultivate oneself, straighten one's clothes and hat, be careful with one's words and behaviour. All those who advance to higher office, begin by being a scholar.

*Discussion Questions: 
+ Just "scholar" rather than "professional scholar"? 
(JG) I would say just scholar.

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

*Discussion Questions:
+ I am not sure about "originate" for 根於. It is more likely 'to be rooted in'. 
(JG) I like rooted in.
+(Kyrie) I do not think that "doesn't follow" needs to be in brackets because the text says "不孝不悌." 
(JG) Yes, I agree, maybe brackets would be more appropriate for "the one who", because there is no subject, while the predicate is there.

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 學語集 21 - 25

2018-07-16T13:14:03Z

Jelenagledic: /* Translation */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

*C 而已: It is just that C (sentential particle)

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

*自 V: V by/in/of oneself　　　　　　　cf) 自 N: from N
}}

=='''Translation'''==

==='''Sentence 21 : (Julian Butterfield)'''===
----
The senior is called older brother, the junior is called younger brother. Likened to trees, they share the same root; likened to geese, they go in line with each other. The affection between older and younger is fraternal and loving, just so.

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here. 
(JG) I think it works quite well!
# Have I expanded 行 too much in translation?
(Fran) I think I would prefer something more terse like "Likened to geese, they are aligned" in order to match the brevity of the line "Likened to trees, they share the same root."

==='''Sentence 22 : (Julian Butterfield)'''===
----
The space between ruler and subject is that which is closed with righteousness. The ruler sees subjects as hands and feet, subjects see the ruler as the head. The way of serving as subject is loyalty and goodness, just so.

*Discussion Questions:
# Is the image of the state as a single human body typical in Confucian texts?

Kathy's comment: the image of space closing doesn't quite seem to capture a sense of "fitting." What about something like "The relation between ruler and subject is fitting because of righteousness"?

==='''Sentence 23 : Kathy Lin'''===
----
The teacher

The one who teaches me is my teacher. Without a teacher, there is no way to attain learning. For this reason, the scholars of old all venerated teachers like they did rulers and fathers

*Discussion Questions:
(Fran): So it's interesting you decided not to go with the "If not for X" pattern in translating 非師. It makes me wonder how much difference there is between saying, "Without a teacher" versus "If it weren't for a teacher". I like the brevity of the former.

(NKL) Me too! Perhaps some contexts will call for the longer pattern but "without" seems to go fine here

==='''Sentence 24: Kathy Lin'''===
----

Learnedness

People who are not learned do not know the ways and patterns of things, and are not far from the birds and the beasts. For this reason the sages formulated systems of learning by which to teach people, to educate them on the three relations and five principles, and to instruct them on the ways of filiality and fraternity, propriety and righteousness, and on a sense of honor and shame.

Footnote 1: The three relations are relations between ruler and subject, father and son, and husband and wife. The five virtues are benevolence, righteousness, propriety, wisdom, and fidelity. Reference Hanyu Daci Dian

*Discussion Questions:

+What was the way to insert footnotes again? </ref> something...?

(Petra) you can use 1 (or use any other number in between) right next to the word and then write it down again like this1. (have to look in the editing page)

1 footnotes

(NKL) thanks Petra!

==='''Sentence 25 : (Ewa)'''===
----
Reading books

While reading books, unify your mind and will, do not ponder on miscellaneous concerns, treat square volumes with respect, read diligently day and night until your eyes get used to it and the mouth develops a taste for it, and clarity appears by itself.

*Discussion Questions:

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

2018 學語集 11 - 15

2018-07-16T13:06:13Z

Jelenagledic: /* Sentence 14 : (Kathy Lin) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
11. 雷

陰陽相搏而成雷聲動以爲天皇之威

*相 V: V each other

*以為 N/C: regard as N / think that C

12. 霜

秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

*N1 N2 之間: between N1 and N2

*乃 C: so/then/namely C

*使 N V: make N V

13. 春

春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏

夏之爲時也日永風薰草木長茂農人耘秄

*N 也: pause marker

15. 秋

夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

*NN (Noun Compound)

*VV (Verb Compound)
}}

=='''Translation'''==

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

*Discussion Questions:
+ Is it typical for Chinese authors to describe thunder (and especially its sound) in terms of movement (動)? Does this word have a more appropriate English gloss in this context (one that might work more elegantly with 威, for example)? 
(YO) Perhaps we should parse it before 聲? We did talk about this and were reminded that thunder is only the noise, for which we parsed after 聲 (to make it "thunderous sound"). But the ancients did not necessarily know about it. If we parse the sentence before 聲, it would read "when the sound moves..." 
(YO) I also think that it would be nice to have the actual quote in your note.

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

*Discussion Questions:
+ Does 秋冬之間 indicate the time ''between'' the seasons, or the space of the two seasons as a whole? 
(Petra) I would say that it is the time of transition between the two seasons. 
(YO) Literally it can be both, but I think it is the former in this case. Frost is frequent in late fall and early winter.

# What are some possible disadvantages of not translating ''qi''/''ki''? Is there a preferable English option?

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

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

*Discussion Questions:
+ There being no singular or plural differentiation in hanmun makes a difference in the effect of the last line with 农夫. I chose to zoom in close on one farmer in the singular versus generic farmers in the plural - inspiration in part from William Carlos Williams - but this would be been left ambiguous in the Chinese - perhaps fruitfully, or perhaps fuzzily, without a deliberate microcosmic look on the level of the person singular. What would you have chosen here / why? 
(YO) I like the singular-farmer scene. It conveys the serene abruptness, toil of a farmer who starts another year's work. Then again, plural farmers would make the lively spring scene, all things and lives coming alive.

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

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

*Discussion Questions:
+ A variation of the question posted above in Hagojip 13, regarding farmer in the singular vs. plural. In the singular in English, we further have the choice of *a* farmer vs. *the* farmer. Again the English language offers possibilities for precision here not possible in the native Chinese and hence, opportunities (a choice in fact must be made) for creation. What would you choose/why? (Noting that if we had more context or story, that would possibly decide the matter for us) 
(YO) A novel point that we run into often. What do think the effect caused by *the* farmer instead of *a* farmer? 
(JG) In these sentences, I would always opt for the plural because of the cultural and social milieu of the original text - when I read I always imagine the collective or even the class of such people (farmers) whose task is to do such and such in a specific season.

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

*Discussion Questions: 
(YO) Active/passive issue again. 百穀用成農人收穫: “All the crops have just become complete/ripe; farmers harvest them" or "All the crops have just become complete/ripe, and are harvested by farmers"?

 

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

2018 學語集 06 - 10

2018-07-16T13:01:09Z

Jelenagledic: /* Sentence 7 : Petra Sváková */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
6. 風

風者大塊噓氣去來空中動息有時本無跡能有聲

*有／無 N: have N (or there is N)

*能 V: be able to V

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

7. 雲

雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

*隨 N: following N

*以 (N): with (N)

8. 露

春夏之際天氣下降地氣上昇化爲露潤草木百穀

*N 之際: the time of N

*化為 N: turn/change into N

9. 雨

雨者天地之霈澤時行濡物以生草木又養禾稼

*又 C: also C

10. 霧

地氣發而天氣不應則爲霧片時噓起尺地難辨

*不 V: not V

*難 V: be difficult to V
}}

=='''Translation'''==

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

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

*Discussion Questions:

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

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

Cloud

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

*Discussion Questions:
+ I am still thinking about how to translate the 龍, but couldn't find a better word for this in English. Maybe Chinese origin/style dragon? 
(JG) Despite all the issues we discussed, I would still go for dragon. I think it is quite widespread.

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

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

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

2018 學語集 01 - 05

2018-07-16T12:59:27Z

Jelenagledic: /* Sentence 3 : (Kyrie) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
1. 天

天者蒼蒼在上輕淸而至高日月星辰繫焉

*C 者: that which / one who...

*在 N: be in/on/at N

*C1 而 C2: C1 and/or C2

*至 A: extremely A, the most A

*V 焉: V there/in it/to it

2. 地

地者在下而博厚山川萬物皆載焉

3. 日

日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

*N1 之 N2: N2 of N1 (N1’s N2)

*V 于 N: V in/on/at/to/by N (*于 is also written 於)

*S1 則 S2: (if/when) S1 then S2

4. 月

月者太陰之精遇夜而明望前漸圓望後漸缺

*N 前 / 後: before/after N

5. 星辰

星辰者萬物之精上爲星辰晝隱夜現

*為 N: become N (or, be N)

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Sentence 2 : (Francisca)'''===
----
That which is called the earth lies below and is broad and thick. Mountains and rivers, and the myriad things are all carried in it.

*Discussion Questions:
+I don't want to render the second half of the sentence into passive form, and wonder if it could be something like "Mountains and rivers, and the myriad things all fill it up." "To fill up" is one of the meanings of 載, but the problem is how to represent the 焉 
(YO) How about "ride on it" or "sit on it"?

==='''Sentence 3 : (Kyrie)'''===
----
That which we call the sun is the essence of the greatest ''yang''. <ref>As in ''yin'' and ''yang''.</ref> In the morning it departs from the ''fúsāng'' tree <ref>[https://books.google.com.ph/books?redir_esc=y&id=dAPQAgAAQBAJ&q=fusag#v=snippet&q=fusang&f=false], The ''fúsāng'' tree is a mythical mulberry tree in the east from which the sun was said to rise. Welch, Patricia Bjaaland. ''Chinese Art: A Guide to Motifs and Visual Imagery''. New York, NY: Tuttle Publishing, 2008, p.609.</ref> and in the evening it enters the ''ruomu'' tree. <ref>[https://books.google.com.ph/books?redir_esc=y&id=eQ7FCwAAQBAJ&q=ruomu#v=snippet&q=ruomu&f=false], The ''ruomu'' tree is a mythical tree in the west where the sun sets. Fritzinger, Jerald. ''Pre-Columbian Trans-Oceanic Contact''. S.l.: LULU COM, 2016, p.86.</ref> If it is winter then it is short, but if it is summer then it is long.

*Discussion Questions:
＋ Should ''yang'' be described or is it considered 'common knowledge'? 
(YO) I'd say yes.

＋Why is there more descriptive information available about the ''fúsāng'' tree than about the ''ruomu'' tree? 
(JG) I checked Baidu, and it seems you are right - 4 times as many results, just to look at the basics, and a more detailed entry in 百度百科! I guess the reasons might be what we discussed in class.

==='''Sentence 4 : (Okyang Chae-Duporge)'''===

That which is called the moon is the essence of the supreme 'yin', becoming bright when it encounters the night.
It gradually becomes round before the fifteenth day of the month, progressively waning after the half of the month.

*Discussion Questions:
+ I would like to put Yin in italic, but I couldn't make it. 
(YO) Type two single quotation marks (') before and after it.

==='''Sentence 5 : (Julian Butterfield)'''===
Those which are stars are the essence of the myriad things: ascending, they become stars. The day conceals them, the night reveals them.

*Discussion Questions:
+ In English translation, is it more appropriate to take 星辰者 and 萬物之精 or 萬物之精 and 上爲星辰 as the more closely related pair or clauses? (I.e. do we prefer "Those which are stars are the essences of the myriad things: they ascend to become stars" or "Regarding those which are stars—the essences of the myriad things ascend to become stars"?) 
(YO) I think the latter simply because 星辰者 makes the topic of the entire line. 

+ Does the essential relationship of the myriad things to the stars here suggest horoscopy, or a belief in astrological determination?<ref>For more on horoscopy in (much earlier) premodern East Asia, see Kotyk, Jeffrey. ''Buddhist Astrology and Astral Magic in the Tang Dynasty.'' Diss. Universiteit Leiden, 2017. https://openaccess.leidenuniv.nl/handle/1887/54858</ref> 
-Interesting. I haven't thought about it but it makes sense, remembering the scene from the ''Romance of the Three Kingdoms'' where Zhuge Liang 諸葛亮 knew one of the royal house members had died by looking at the falling of a specific star.

===Notes===

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

(Translation) 蝴蝶夢

2018-07-16T12:52:48Z

Jelenagledic: /* Translation */

{{Primary Source Document3
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = ''Zhuangzi'' 莊子
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

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

{{둥근 모서리2
| =
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！不知周也。俄然覺，則蘧蘧然周也。不知周之夢為胡蝶與，胡蝶之夢為周與？周與胡蝶，則必有分矣。此之謂物化。《莊子.齊物論》
}}

=='''Translation'''==

==='''Student Translation : Jelena Gledić'''===
----

Once Zhuang Zhou dreamed of being a butterfly. The butterfly was vivid and joyous, content and at ease. I did not know of Zhou. Suddenly I was awake, and apparently, I was Zhou. I did not know if Zhou dreamed of being a butterfly, or the butterfly was dreaming of being Zhou. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

*Discussion Questions:
+ I found a brief but very good (and in line with my view :)) discussion on the sentence 不知周也 in Chong, Kim-chong. ''Zhuangzi's Critique of the Confucians: Blinded by the Human'', SUNY Press, 2016, page 46. The author translated it even more vaguely in an attempt to keep the plurality of interpretations of the original: "No awareness of Zhou." 
(YO) Right. If we say "I did not know I was Zhou", then it would presuppose that I be Zhou as a fact.
(JG) Great! Thank you. Finally :)
+ (YO) 栩栩然胡蝶也 is an emphatic pattern, so: "Vivid and joyous was the butterfly, content and at ease, unaware of Zhou!" 
(JG) I like it, thank you!

+ A usual translation of 物化 is 'transformation of things' but "becoming/transforming into a thing" is quite appropriate here. 

(JG) I did think about which solution to use, so I am glad you approve. I also think it does suit this particular text better.

(Fran): The transition from talking about Zhuang Zhou in the third person to the first person voice in the third sentence might be confusing to some readers. I might render the first sentence into: "Once I, Zhuang Zhou, dreamed of being a butterfly." I'm curious about your line, "This is called becoming a thing," though I suspect this would take us down the rabbit hole of interpreting Zhuangzi's philosophy! 
(JG) As for the first comment, I agree, it is a better solution - thank you! As for 物化, it is bit of a rabbit hole :) However, briefly (if that is possible), here is my reasoning. As Prof. Oh noted, the usual translation is "transformation of things", but this term is mostly used in post-hoc interpretations of Zhuangzi's entire philosophy, so I don't think it is necessary to blindly adhere to that solution. Furthermore, I think the usual translation misses the strength of the N+化 pattern, because 物化 literally means "thingization" :) I don't think my suggestion is perfect, but I believe it does bring us closer to the original focus - 物 as a generic term (when you say "things" for me it sounds there are different kinds, whereas 物 is all things), and 化 as a process not necessarily happening to the 物 (you become a thing, but it is not stated here that a thing becomes a thing, as the term "transformation of things" implies).

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

(Translation) 諧謔

2018-07-16T12:40:24Z

Jelenagledic: /* Translation */

{{Primary Source Document3
|Image = 해학.JPG
|English = Witty stories
|Chinese = 諧謔(Witty stories)
|Korean = 해학
|Genre =
|Type =
|Author = ''Yi Su-gwang'' 李睟光 (''Chibong yusŏl'' 芝峯類說)
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

<gallery>
파일:해학2.JPG|* 諧謔 (해학, Witty stories)(2)
</gallery>

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

{{둥근 모서리2
| =
昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。又貧人辨得隻瓮。夜宿瓮中。心計曰此瓮賣之。可辦二瓮。自二瓮化而爲四。其利無窮。遂喜而舞。不覺瓮破云。以此觀之。凡人貧富得失。皆有定分。不可以妄求者也。
-昔有一將官畏妻者。以爲天下之貞男。莫我若也。欲試諸人。乃植靑白兩旗於庭。令曰。貞男者赴靑旗。非貞男者赴白旗。於是軍中或左或右。有一卒獨中立不動。怪而問之。對曰。卒妻甞戒卒曰。男子眾會。則必談及女色。愼無往云。故不敢違耳。將官乃下庭。挽而上座曰。今日之事。爾爲將矣。

-有士人畜一妻一妾而摘白鬚者。妾拔白唯謹。而妻惡其欲媚於妾也。去其黑者。一朝白黑俱盡。儼一老婆。經歲不敢出焉。《芝峯類說.卷十六》

}}

=='''Translation'''==

==='''Student Translation : (Kyrie)'''===
----
In the past, Yu Paekyong <ref> Since the author of this text was Korean, I have used the Korean pronunciation for the names that appear. </ref> successively served as each of the nine ministers. <ref> These were the nine high government officials in the royal court who followed the Three Excellencies in rank. </ref> He was extremely poor. He was going to operate (a business) as a way to get one tenth. There was a ghost close by who laughed heartily. It is said that a poor man owned one jar. At night he slept inside the jar. In his mind he calculated and said: "If I sell it I can get two jars. Certainly the two jars can transform and become four jars. Its profits will be endless." Therefore he was happy and danced. Without realising what he did the jar broke. Considering this, in general people's poverty and wealth, and acquisitions and loses all have their fixed share and are things which cannot be recklessly pursued.

Once their was a general who feared his wife. He thought, "Of the faithful men in the world, no one is like me." He wanted to test it among other people. Therefore he set up two flags, blue and white, in the courtyard. He gave an order saying, "Those men who are faithful, go to the blue flag. Those men who are not faithful, go to the white flag." At this, among the soldiers some went left and some went right. There was one soldier who stood alone in the middle and did not move. The General thought it strange and asked him. The soldier replied and said: "My wife once warned me and said: 'If a crowd of men gather then the talk will necessarily reach the topic of women. Be careful that you don't go there.' For this reason I do not dare to disobey, and that's why." The General thereby went down to the courtyard. He pulled the soldier to the upper seat and said: "In regards to today's matter, you become the General."

Once there was a literati who kept one wife and one concubine and he had them pluck his white hair. The concubine carefully plucked only the white ones, but the wife hated that he wanted to charm the concubine. So she removed the hairs that were black. In one morning the black and white hairs were all gone. He looked like an old granny. For an entire year he was not brave enough to go out of there.

*Discussion Questions:
+In class we translated 將營什一之方 as "He was about to run a business that would bring him a 1/10 margin," but when I look at the characters I cannot find anything referring to a business or to what the 1/10 refers. Is this all understood from the meaning of 營? 

(Petra) 營 reffers to 'to run a business', 什一 refers to the '1/10' - 什's meaning is the same as of 十. 

(Kyrie) 1/10 of what though? 

(JG) I understand it as a 10% profit, a 1/10 margin of profit. 

[Julian] Just an aside—I think it's "''not'' brave enough to go outside" here. 
- I'd say we can take 敢 as 'to dare to...', hence, "He would not dare to go out". 
 (Kyrie) Thank you. I added "not."

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

(Translation) 諧謔

2018-07-16T12:39:59Z

Jelenagledic: /* Translation */

{{Primary Source Document3
|Image = 해학.JPG
|English = Witty stories
|Chinese = 諧謔(Witty stories)
|Korean = 해학
|Genre =
|Type =
|Author = ''Yi Su-gwang'' 李睟光 (''Chibong yusŏl'' 芝峯類說)
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

<gallery>
파일:해학2.JPG|* 諧謔 (해학, Witty stories)(2)
</gallery>

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

{{둥근 모서리2
| =
昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。又貧人辨得隻瓮。夜宿瓮中。心計曰此瓮賣之。可辦二瓮。自二瓮化而爲四。其利無窮。遂喜而舞。不覺瓮破云。以此觀之。凡人貧富得失。皆有定分。不可以妄求者也。
-昔有一將官畏妻者。以爲天下之貞男。莫我若也。欲試諸人。乃植靑白兩旗於庭。令曰。貞男者赴靑旗。非貞男者赴白旗。於是軍中或左或右。有一卒獨中立不動。怪而問之。對曰。卒妻甞戒卒曰。男子眾會。則必談及女色。愼無往云。故不敢違耳。將官乃下庭。挽而上座曰。今日之事。爾爲將矣。

-有士人畜一妻一妾而摘白鬚者。妾拔白唯謹。而妻惡其欲媚於妾也。去其黑者。一朝白黑俱盡。儼一老婆。經歲不敢出焉。《芝峯類說.卷十六》

}}

=='''Translation'''==

==='''Student Translation : (Kyrie)'''===
----
In the past, Yu Paekyong <ref> Since the author of this text was Korean, I have used the Korean pronunciation for the names that appear. </ref> successively served as each of the nine ministers. <ref> These were the nine high government officials in the royal court who followed the Three Excellencies in rank. </ref> He was extremely poor. He was going to operate (a business) as a way to get one tenth. There was a ghost close by who laughed heartily. It is said that a poor man owned one jar. At night he slept inside the jar. In his mind he calculated and said: "If I sell it I can get two jars. Certainly the two jars can transform and become four jars. Its profits will be endless." Therefore he was happy and danced. Without realising what he did the jar broke. Considering this, in general people's poverty and wealth, and acquisitions and loses all have their fixed share and are things which cannot be recklessly pursued.

Once their was a general who feared his wife. He thought, "Of the faithful men in the world, no one is like me." He wanted to test it among other people. Therefore he set up two flags, blue and white, in the courtyard. He gave an order saying, "Those men who are faithful, go to the blue flag. Those men who are not faithful, go to the white flag." At this, among the soldiers some went left and some went right. There was one soldier who stood alone in the middle and did not move. The General thought it strange and asked him. The soldier replied and said: "My wife once warned me and said: 'If a crowd of men gather then the talk will necessarily reach the topic of women. Be careful that you don't go there.' For this reason I do not dare to disobey, and that's why." The General thereby went down to the courtyard. He pulled the soldier to the upper seat and said: "In regards to today's matter, you become the General."

Once there was a literati who kept one wife and one concubine and he had them pluck his white hair. The concubine carefully plucked only the white ones, but the wife hated that he wanted to charm the concubine. So she removed the hairs that were black. In one morning the black and white hairs were all gone. He looked like an old granny. For an entire year he was not brave enough to go out of there.

*Discussion Questions:
+In class we translated 將營什一之方 as "He was about to run a business that would bring him a 1/10 margin," but when I look at the characters I cannot find anything referring to a business or to what the 1/10 refers. Is this all understood from the meaning of 營? 

(Petra) 營 reffers to 'to run a business', 什一 refers to the '1/10' - 什's meaning is the same as of 十.
(Kyrie) 1/10 of what though?
(JG) I understand it as a 10% profit, a 1/10 margin of profit.

[Julian] Just an aside—I think it's "''not'' brave enough to go outside" here. 
- I'd say we can take 敢 as 'to dare to...', hence, "He would not dare to go out". 
 (Kyrie) Thank you. I added "not."

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

(Translation) 伎利檀

2018-07-16T12:37:32Z

Jelenagledic: /* Student Translation : Jelena Gledić */

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

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

{{둥근 모서리2
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

==='''Student Translation : Jelena Gledić'''===
----

West of India, there is Kurap'a. Kurap'a means the Far West<ref>From the perspective of the author's culture, the West was India, and everything beyond that was considered the Far West.</ref> in the local language. This country has a practice called Kiridan, which means to serve heaven in the local language. This practice is not Confucianism, it is not Buddhism, and it is not Daoism. It is separately established on a different base. In general, they govern their minds and handle matters without disobeying heaven, and the various countries’ different images depicting God are respected and served. Lao Zi, Buddhism, and our teaching<ref>This refers to Confucianism. </ref> are expelled as enemies. Regarding what is mostly conveyed in our practice, the core is greatly different. As for Buddhism, they deeply oppose the concept of transmigration and consider there is a heaven and a hell. Their customs do not value marriage and they choose one who has never been close to women’s charms in his life and make him their leader, called the emperor of edification. Conveying God, they spread their teaching and edify the world. There is no hereditary succession, they choose the wise and ordain them. They have no personal families, only the public is their responsibility. Also, they have no sons, only the people are their children. Their books are like those of the Hui people<ref>This refers to the Uighur and Hui people, who are different from the local majority population. </ref>, the left is the beginning and the rule is to write horizontally. Their scholars lay emphasis on friendly relations. They are knowledgeable about celestial patterns. “Ŏu yadam”

*Discussion Questions:
+ I was not sure about transcribing the Chinese characters into Korean (Yulopa) 
(Petra) 歐羅巴 is read like 구라파, so in M.-R. romanization it's Kurap'a (for the Korean romanization I like this http://roman.cs.pusan.ac.kr/input_eng.aspx page)
(JG) Great, thank you! :)

+ In the text we have 天尊 and 天主 which can both be seen as God or spirit or the main holy entity of the doctrine, so I am not too happy using the same word in English to translate them (and I don't know if it is even correct), and I also want to avoid overly lengthy footnotes (although they might be necessary for this kind of text); also, if there was no concept of God before Christianity in Korea, is it appropriate to translate it using that word? 
(YO) 天尊 was used by Daoists and Buddhists in the sense of heavenly deity, and some translated "Celestial Worthy (or Worthies)". As for 天主, which was coined by Jesuit missionaries and used in Matteo Ricci's (利瑪竇) ''Tianzhu shiyi'' 天主實義, may be translated literally as "Lord of Heaven". I am not sure if we can say there was no concept of God (or god) before Christianity. The notion of god, deity, or divine being was there, which was extended to idea of Christian God.
(JG) I see what you mean. I guess I meant more the concept of The God, the Christian God, a single, anthropomorphic deity who created humans. It is indeed a very complex question, and I guess one cannot avoid this complexity if the aim is a good translation. I like the idea of Lord of Heaven for 天主, so that could be a solution.

+ I intentionally translated 我 as plural (Our) because I assumed the author is describing this strange practice to his own people 
(Petra) I like the 我 as 'our' in this text, it suits it better than just 'my'.
(JG) Thanks :)

+ Similar to the question of God, I was not sure if 教化皇 can maybe be translated as Pope, since this was a foreign concept, or is it better to translate it by description? 
(Petra) I would probably like better translating it by description and mentioning the meaning 'pope' down in a footnote.
(JG) Yes, I guess that is maybe the best solution - including both, in a way.

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

(Translation) 石珍斷指

2018-07-16T12:28:03Z

Jelenagledic: /* Translation */

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

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

{{둥근 모서리2
| =
兪石珍. 高山縣吏也. 父天乙得惡疾. 每日一發. 發則氣絶. 人不忍見. 石珍日夜侍側無懈. 號泣于天. 廣求醫藥. 人言生人之骨. 和血而飮. 則可愈. 石珍卽斷左手無名指. 依言以進. 其病卽瘳.

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

==='''Student : Kathy Lin'''===
----

There was a man named Yu Shi Zhen, an official from the county of Gao Shan. His father was very ill, and every day had an episode from which he would faint. It was truly difficult to witness. All day and night Shi Zhen ceaselessly attended to his father and stayed by his side. He cried to the heavens imploring for a healer, for a cure. People said that the bone of a living person taken together with blood could cure the illness. So Shi Zhen cut off the fourth finger of his left hand and, according to the prescription, gave it to his father. His father recovered from the illness.

Verse:

A father had long been ill. The son, distressed, cried to the blue heavens.

Who knew: a pellet of powerful medicine in a finely ground fourth finger.

The way of father and son remains the same as the myriad times of old. How could this change, according to the changes of kings?

Look, this picture: all respect the high customs. A great name will never be forgotten.

*Discussion Questions:
+ When a place name has a meaning, like 高山, would it be better to translate it in phonetic transliteration, or meaning, like "High Mountain"? I'm inclined toward the former so as not to "exoticize" a place name but I'm not sure. Also, I'm transliterating into Mandarin Chinese phonetics but realize that if I were translating a Korean text, I'd better transliterate into Korean phonetics.

(JG) I agree that transliteration is better, especially for shorter passages.I guess if it were a novel and the names of characters or places had special meaning, one might need to reconsider or add extensive footnotes. As for the phonetics, I usually do go for Korean when the source is Korean, like here.

+ 天乙in the third clause - how to translate this? I don't recall from class.

(Fran): I can't remember what 天乙 means either! I have the line 奈隨王化有汙隆 as meaning "How can following kingly transformation have ups and downs?" with 汙隆 meaning befoulment and prosperity, respectively, and this seems to better follow the sense of the previous phrase about the way of father and son remaining constant through the ages. But I would like to know more about this phrase, "kingly transformation." Finally, you translate 觀圖 as an imperative ("Look, this picture"), but I wonder if it can be descriptive: "Looking at the picture, everyone follows the high customs." This seems to refer to the function and efficacy of the ''Samgang Haengsil-to'' itself as a text and image.

(JG) It's the name of the father, I have it as Cheoneul, but someone who know Korean might be more helpful :)

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

(Translation) 烈婦入江

2018-07-16T12:21:59Z

Jelenagledic: /* Student Translation : Petra Sváková */

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

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

{{둥근 모서리2
| =
烈婦. 京山人. 進士裵中善女也. 旣笄. 歸士族李東郊. 善治內事. 洪武庚申. 倭賊逼京山. 闔境擾攘. 無敢禦者. 東郊時赴合浦帥幕. 未還. 賊騎突入烈婦所居里. 烈婦. 抱乳子走. 賊追之及江. 江水方漲. 烈婦度不能脫. 置乳子岸上. 走入江. 賊持滿注矢擬之曰. 而來. 免而死. 烈婦顧見賊. 罵曰. 何不速殺我. 我豈汚賊者邪. 賊發矢中肩. 再發再中. 遂歿於江中. 體覆使趙浚. 上其事. 族表里門.

【詩】島夷來逼孰能當. 闔境蒼皇走且僵.

　　忍見亂兒呱岸上. 自知難脫赴滄浪.

　　倭寇由來性不仁. 那知烈婦行眞純.

　　灘聲千載猶悲咽. 到此無人不愴神.

}}

=='''Translation'''==

==='''Student Translation : Petra Sváková'''===
----
A devoted wife enters the river

The devoted wife, a person of Kyŏngsan, was chinsa1 Pae Jungsŏn's daughter. She had already passed the age of 152 and got married to I Donggyu of a literati family. She was good at managing internal matters. In the Kyŏngshin year of Hongmu's reign3 Japanese pirates were oppressing Kyŏngsan. They surrounded the place and caused troubles. [There was] nobody who would dare to resist. Donggyu, at the time, went to Happ'o to commander's headquarters [but] did not come back. The bandits' cavalry suddenly entered the town [where] the devoted wife was living. The devoted wife embraced a baby she was breastfeeding and ran away. The bandits chased after her until the river. The river water was just then increasing. The devoted wife figured that she could not escape. She put the baby down on the riverbank and running entered the river. The bandits drew [their] bows and with all strength directed arrows, targeted her and said: "You, come [here], if not you will die." The devoted wife turned around and looked at the bandits, [while] scolding [them] she said: "Why don't you kill me quickly? How could I be blemished by [those who are] the bandits?" The bandits shot the arrows and hit [her] shoulder. They shot again and hit [her] again. Thereupon she died inside the river. Ch'eboksa4 Chojun sent the matter up and a banner was displayed at the gate of the town.

The island barbarians came to oppress [us], who can oppose [them]? They surrounded the area, the people agitatedly ran away as well as remained stiff and fell.

[The devoted wife] bore to see the confused child crying on the riverbank. Knowing [that it would be] difficult to escape, she advanced to the cold waves [of the river].

The Japanese pirates' nature originally is not benevolent. How would they know [that] the devoted wife's behaviour is so genuine?

The rapids' sound of thousand years is like sadly crying. Heretofore, no one will be not broken-hearted.

1 進士 - literally meaning is 'an advanced scholar', in the Chosǒn period it was a scholar who has only passed the first examination for office.

2 笄 - a large pin for holding hair, girls began to wear this pin when they were at the age of 15.

3 洪武庚申 - should mean the 57th year of the emperor Hongmu(ch. Hongwu)'s reign(1368 - 1398). However, this is a year of the reign of his son Yǒngnak (ch. Yongle; 1402 - 1424) who usurped the throne from his nephew and dated the first year of his reign as the '35th year of Hogmu's reign (洪武三十五年)'. Thus 洪武庚申 is 1424.

4 體覆使 - an official who received an order from the king and had to go to provinces to investigate crimes connected to the military affairs.

*Discussion Questions:
+ In the poem, how could be the last character 神 translated?

(Fran): The repetition of the phrase "the devoted wife" sounds a bit stilted. I wonder if the modifier "devoted" can be dropped after the first mention. It should be "The bandits ''drew'' their bows" to maintain consistent tense.

(Kyrie) I see your point about the repetition of "devoted" before wife, but I think that the "devoted" is part of her identity and therefore it is alright to repeat it. She is not just any wife. The story wants to stress that she is a ''devoted'' wife and it is for her ''devotion'' that she receives the gate.
Here 乳子 is translated as a verb and object "a baby she was breastfeeding." This sounds like the devoted wife was in the middle of breastfeeding her baby when the bandits arrived. However, I understood it more as a compound noun meaning a newborn infant who was still at the breastfeeding stage. My suggestion would be to translate it as "The devoted wife embraced her newborn baby/infant and ran away."

(JG) Regarding Petra's question, I translated the whole phrase as broken-spirited.

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

(Translation) 處容郎

2018-07-16T12:19:19Z

Jelenagledic: /* Student Translation : (Julian Butterfield) */

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

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

{{둥근 모서리2
| =
...王以美女妻之欲留其意, 又賜級干職. 其妻甚羙, 疫神欽慕之變無, 夜至其家竊與之宿. 處容自外至其家見寢有二人, 乃唱歌作舞而退. 歌曰. 東京明期月良, 夜入伊逰行如可, 入良沙寢矣見昆, 脚烏伊四是良羅. 二肹隠吾下扵叱古, 二肹隠誰支下焉古. 本矣吾下是如馬扵隠, 奪叱良乙何如為理古. 時神現形跪扵前曰, “吾羡公之妻今犯之矣. 公不見怒, 感而美之. 誓今已後見畫公之形容, 不入其門矣.” 因此國人門帖處容之形, 以僻邪進慶....
}}

=='''Translation'''==

==='''Student Translation : (Julian Butterfield)'''===
----
. . . The king married him to a beautiful woman, with the intention of making him stay. He also bestowed [upon Ch'ŏyong] the office of Kŭpkan.<ref>I can't find too much information on this position in either Courant or the AKS database. Where else can I look for specifics?</ref> Ch'ŏyong's wife was extraordinarily beautiful, and the god of plague revered and admired her [so much that] he transformed into a person,<ref>Here I'm taking our edition to contain a typo, as we discussed in class, and am translating 變為人 instead of 變無.</ref> and coming to their house at night stole in and slept with her. Ch'ŏyong came home from being out and saw that there were two people lying [there]. Thereupon he sang a song, danced, and retreated. He sang,

''The Eastern Capital is bright with moonlight,'' 
''When night comes I go wandering,'' 
''Entering the bedchamber I see four legs.'' 
''Two of these belong to me—to whom do the other two?'' 
''[What was] originally mine—how have they been snatched away?'' 

At that moment, the god revealed himself, and kneeling before [Ch'ŏyong] said, "I envied Sir of his wife, and now I have violated her—[yet] Sir does not show anger. I am moved and impressed by this. I vow that hereafter, [wherever there is] a picture in Sir's likeness, I will not enter the gate" Thus, people of that country pasted likenesses of Ch'ŏyong on their doors, avoiding evil and advancing the joyous.

*Discussion Questions:
#I had some trouble recalling the relationships made between terms in the song by the Korean particles, so might be pretty far off the mark here. Any recommendations?
(JG) I think you did pretty well. I only noted it all as past tense ("in the night I went wandering..."), but your version looks great :)

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

(Translation) 畫蛇添足

2018-07-16T12:11:20Z

Jelenagledic: /* Translation */

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

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

{{둥근 모서리2
| =
楚有祠者，賜其舍人卮酒，舍人相謂曰：「數人飲之不足，一人飲之有餘，請畫地為蛇，先成者飲酒。」一人蛇先成，引酒且飲之，乃左手持卮，右手畫蛇曰：「吾能為之足。」未成，一人之蛇成，奪其卮曰：「蛇固無足，子安能為之足？」遂飲其酒。為蛇足者，終亡其酒。《戰國策·齊策二》
}}

=='''Translation'''==

==='''Student: Jelena Gledić'''===
----

In the state of Chu there was an official in charge of sacrificial rituals who bestowed his staff a goblet of wine. The staff talked among themselves: “If several people drink it, it is not enough. If one person drinks it, there is too much. Let us [each] draw a snake on the ground, and whoever finishes first drinks the wine.” One person’s snake was finished first, [so] he pulled forth the wine and was about to drink it. Then, with his left hand holding the goblet and with his right hand [still] drawing the snake, he said: “I can give it legs.” He had not finished [yet when] another person’s snake was done, so [that person] snatched away the goblet and said: “Snakes certainly do not have feet, how could you give it feet?” Thereupon, he drank the wine. The person who gave the snake feet in the end did not get the wine. 
“Strategies of the Warring States”, Strategies of Qi no. 2

*Discussion Questions:
+ I was thinking whether to leave 酒 as liquor, as it can be many types of liquor, but as 卮 also has the meaning "a measure of wine", I decided to go with "wine". Of course, perhaps the author of the dictionary entry saw wine as a generic term, but liquor sounded too generic for me in this translation.

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

2018 童蒙先習 18 - 22

2018-07-16T11:48:51Z

Jelenagledic: /* Sentence 20 : Jelena Gledić */

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

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

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

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

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

'''::朋友有信::'''

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

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

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

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

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

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

=='''Translation'''==

==='''Sentence 18 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 19 : (Bryan)'''===
----
21. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

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

*Discussion Questions:

==='''Sentence 20 : Jelena Gledić'''===
----

Friends, people of the same kind. Of those who are beneficial, there are three kinds. Of those who are harmful, there are [also] three kinds. Friends who are straightforward, friends who are understanding, and friends who know a lot are beneficial. Friends who tend to keep to themselves, friends who are good at pleasing others, and friends who tend to flatter are harmful.

*Discussion Questions:
+ I opted for Ewa's suggestion when translating 友便辟友善柔友便佞, treating them all as S V O structures, cause I think it works really well. Thanks, Ewa! :)

==='''Sentence 21 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 22 : (Write your name)'''===
----

*Discussion Questions:

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

2018 童蒙先習 14 - 17

2018-07-15T14:26:35Z

Jelenagledic: /* Passage 17: Jelena Gledić */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
14. 須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

:- 모름지기 남편은 자기 몸을 삼가서 아내를 잘 거느리고, 아내는 자기 몸을 공경하여 남편을 잘 받들어서 내외가 화순해야 부모님께서 편안하고 즐거워하실 것이다.

15. 昔者에 郤缺이 耨어늘 其妻饁之하되 敬하여 相待如賓하니 夫婦之道가 當如是也니라 子思曰君子之道造端乎夫婦라하시니라

:- 옛적에 郤缺이 밭에서 김을 매고 있을 때, 그 아내가 새참을 내왔는데 서로 공경하여 상대하기를 마치 손님 모시듯 하였으니, 부부간의 도리는 마땅히 이와 같아야 한다. 子思께서 말씀하시기를 “군자의 도리는 부부 사이에서 비롯된다.”고 하셨다.

'''::長幼有序::'''

16. 長幼는 天倫之序라 兄之所以爲兄과 弟之所以爲弟長幼之道所自出也라 蓋宗族鄕黨에 皆有長幼하니 不可紊也라

:- 어른과 아이는 하늘이 차례지어 준 관계이다. 형이 형 노릇하고 아우가 아우 노릇하는 것이 어른과 어린이의 도리가 비롯된 유래이다. 종족과 향당에는 모두 어른과 아이가 있으니, 이를 문란시켜서는 안 된다.

17. 徐行後長者를 謂之弟요 疾行先長者를 謂之不弟니 是故로 年長以倍則父事之하고 十年以長則兄事之하고 五年以長則肩隨之니 長慈幼하며 幼敬長然後에야 無侮少陵長之弊하여 而人道正矣리라

:- 천천히 걸어서 어른보다 뒤에 쳐져 가는 것을 공손한 태도라고 이르고, 빨리 걸어서 어른보다 앞서 걸어 가는 것을 공손하지 못한 태도라고 일컫는다. 그러므로 나이가 갑절 많으면 어버이 섬기는 도리로 섬기고, 나이가 열 살이 많으면 형을 섬기는 도리로 섬기고, 나이가 다섯 살이 많으면 어깨폭 만큼 뒤쳐져 따라가니, 어른은 어린 사람을 사랑하며 어린 사람은 어른을 공경한 뒤에야 젊은이를 업신여기거나 어른을 능멸하는 폐단이 없어져서 사람의 도리가 바로 설 것이다.
}}

=='''Translation'''==

==='''Passage 14 : Petra Sváková'''===
----
須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

It has to be that the husband respects himself and leads his wife, the wife respects herself and serves her husband, [if they] inside and outside follow harmoniously [each other, then their] parents would feel peaceful and enjoy that.

*Discussion Questions:

==='''Passage 15 : (Write your name)'''===
----

*Discussion Questions: 
+ (YO) 承 in "承其夫" is carrying/holding (Mathew's dictionary gives "receive, inherit"; Lin Yutang dictionary, "receive from above" or "continue") rather than serving (LYT has "serve" but in somewhat specific compounds).
+ (YO) 以 as in "以帥其婦" and "以承其夫" indicates the second actions (leading the wife and upholding the husband) are to be done by first fulfilling "respecting him/herself" 敬其身 as necessary condition (i.e., the sense of "by doing so").
+ How about "comfortable" for 安?

==='''Passage 16 : (Kathy Lin)'''===
----

Elder and younger is the order of the heavens. An older brother’s way of being an older brother, a younger brother’s way of being a younger brother is that from which the way of being older and younger comes. So within the clan and in the community, everyone is both an elder and a younger. This must not be confused.

*Discussion Questions:

==='''Passage 17: Jelena Gledić)'''===
----

Those who walk slowly and follow the elder are called polite [like a younger brother]. Those who walk quickly and pass the elder are called impolite [unlike a younger brother]. For this reason, those who are twice your age you should treat as your father, those who are ten years older you should treat as your older brother, [and] those who are five years older you should follow by a the width of a shoulder. The elder is [to be] kind to the younger, the younger is [to] respect the elder. Then and only then there will be no wrongdoing of oppressing the young or insulting the old, and the way will thus be right.

*Discussion Questions:
+ For 肩隨, I found the following (likely much later) reference: 感時留別從兄徐王延年從弟延陵詩：「小子謝麟閣，雁行忝肩隨。」 (唐, 李白) Would this maybe make "follow closely" a better translation?

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

2018 童蒙先習 09 - 13

2018-07-11T14:01:10Z

Jelenagledic: /* Passage 11 : Jelena Gledić */

(Translation) 蝴蝶夢

2018-07-09T15:08:05Z

Jelenagledic: /* Translation */

(Translation) 蝴蝶夢

2018-07-09T15:07:32Z

Jelenagledic: /* Translation */

(Translation) 蝴蝶夢

2018-07-09T15:06:22Z

Jelenagledic: /* Translation */

(Translation) 伎利檀

2018-07-09T14:35:10Z

Jelenagledic: /* Student Translation : Jelena Gledić */

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

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

{{둥근 모서리2
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

==='''Student Translation : Jelena Gledić'''===
----

West of India, there is Yulopa. Yulopa means the Far West<ref>From the perspective of the author's culture, the West was India, and everything beyond that was considered the Far West.</ref> in the local language. This country has a practice called Kiridan, which means to serve heaven in the local language. This practice is not Confucianism, it is not Buddhism, and it is not Daoism. It is separately established on a different base. In general, they govern their minds and handle matters without disobeying heaven, and the various countries’ different images depicting God are respected and served. Lao Zi, Buddhism, and our teaching<ref>This refers to Confucianism. </ref> are expelled as enemies. Regarding what is mostly conveyed in our practice, the core is greatly different. As for Buddhism, they deeply oppose the concept of transmigration and consider there is a heaven and a hell. Their customs do not value marriage and they choose one who has never been close to women’s charms in his life and make him their leader, called the emperor of edification. Conveying God, they spread their teaching and edify the world. There is no hereditary succession, they choose the wise and ordain them. They have no personal families, only the public is their responsibility. Also, they have no sons, only the people are their children. Their books are like those of the Hui people<ref>This refers to the Uighur and Hui people, who are different from the local majority population. </ref>, the left is the beginning and the rule is to write horizontally. Their scholars lay emphasis on friendly relations. They are knowledgeable about celestial patterns. “Ŏu yadam”

*Discussion Questions:
+ I was not sure about transcribing the Chinese characters into Korean (Yulopa) 

+ In the text we have 天尊 and 天主 which can both be seen as God or spirit or the main holy entity of the doctrine, so I am not too happy using the same word in English to translate them (and I don't know if it is even correct), and I also want to avoid overly lengthy footnotes (although they might be necessary for this kind of text); also, if there was no concept of God before Christianity in Korea, is it appropriate to translate it using that word? 

+ I intentionally translated 我 as plural (Our) because I assumed the author is describing this strange practice to his own people 

+ Similar to the question of God, I was not sure if 教化皇 can maybe be translated as Pope, since this was a foreign concept, or is it better to translate it by description? 

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

(Translation) 不禽不獸

2018-07-09T12:44:35Z

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

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

}}

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

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

=='''Translation'''==

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

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

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

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

(Translation) 惠通出家

2018-07-09T12:41:25Z

Jelenagledic: /* Petra Sváková */

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

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

{{둥근 모서리2
| =
釋恵通氏族未詳, 白衣之時家在南山西麓銀川洞之口. 一日逰舎東溪上, 捕一獺屠之弃骨園中. 詰旦亡其骨跡血尋之, 骨還舊穴抱五兒而蹲. 郎望見驚異久之. 感嘆蹰躇便弃俗出家易名恵通. 《三國遺事》
}}

=='''Translation'''==

==='''Petra Sváková'''===
----
Monk Hyet'ong's family background is not known yet [but] when he was still a commoner his house was on the southern side of a mountain and on the west [there was] a foothill which was the entrance to Ŭnch'ŏndong. One day, he was roaming around and stayed above the east valley. [There] he caught one other, killed it and discarded [its] bones in the yard. Next morning, he lost the bones [but] he traced the blood to find it, the bones had returned to the old cave and were embracing five younglings, and [he] crouched down. He was gazing at it and was astonished for a long time. He was touched, sighed, hesitated [and then] immediately he discarded [his] secular life, became a monk1 and changed his name to Hyet'ong.

1 '出家' literally means 'to leave home' but in this context it has the meaning of 'becoming a Buddhist monk or nun'.

*Discussion Questions:
+ I'm not very sure about the translation of "家在南山西麓銀川洞之口"part. 
(JG) In my notes, I had it as something like: "his house was at the western foot of Mount Namsan, near the entrance to Ŭnch'ŏn district"

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

(Translation) 刻舟求劍

2018-07-09T12:35:21Z

Jelenagledic: /* Student translation: Jelena Gledić */

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

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

{{둥근 모서리2
| =
楚人有涉江者，其劍自舟中墜於水。遽契其舟，曰：是吾劍之所從墜。舟止，從其所契者入水求之。舟已行矣，而劍不行。求劍若此，不亦惑乎。《吕氏春秋·察今篇》
}}

=='''Translation'''==

==='''Student translation: Jelena Gledić'''===
----
Among the Chu people, there was one who was crossing a river, and his sword fell from the boat into the water. He immediately made a mark on his boat and said: "This is whence my sword fell." Stopping the boat, he entered the water at the spot where he marked [the boat] to look for the sword. The boat had already moved, and the sword had not moved. To look for the sword in this way, is it not quite perplexing? 
''Lüshi Chunqiu'', chapter eight ''Contemplating the Present''

*Discussion Questions: 
+ More of a dilemma: I was not sure about the translation of the name of exact part of the work from which this story was taken (察今篇), so I tried to follow what I found on Baidu (察今，篇名，是《吕氏春秋·慎大览第三》中的第八篇，略有删节...). I am aware that leaving pinyin is an option, but I wanted to try and indicate the section in English, even though I am aware that anyone who would be able to engage with the original would be fine with just pinyin. 
(YO) Something like "Contemplating on the Present"? (JG) Thank you, I think that works well!

(Fran) I was interested to discover that a primary meaning of ''huo'' is "delusion", which could render the last line as "is this not delusional?" I like this rendering because of its Buddhist vibe, although the ''Lushi Chunqiu'' is pre-Buddhist, of course. (JG) That's is really interesting! I guess I saw 惑 as thinking it is odd but not being sure if it is just the writer's perception of it (心疑不定), but ''delusion'' would imply that the writer is assessing that that way of searching is "objectively" silly or wrong. I wonder which meaning was more prevalent when this version of the text came about.

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

(Translation) 宗室豐山守

2018-07-09T12:27:01Z

Jelenagledic: /* */

{{Primary Source Document3
|Image = 종실풍산수.jpg
|English = Magistrate of P’ungsan, a royal kinsman
|Chinese = 宗室豐山守(Chongsil P’ungsan su)
|Korean = 종실풍산수
|Genre =
|Type =
|Author = ''Sŏng Hyŏn'' 成俔 (''Yongjae ch’onghwa'' 慵齋叢話)
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

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

{{둥근 모서리2
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

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

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

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

《콩과 보리를 구별 못함》 </ref>。

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

家養鵝鴨。

In his house, they brought up geese and ducks.

而不知算計。

Then, He didn't know how count them.

惟以雙雙而數之。

He counted them only by pairing pairs.

一日家僮烹食一鴨。

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

宗室數至雙雙。

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

而餘一隻。

And, there remained one duck.

乃大怒杖僕曰。

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

汝偸我鴨。

"You stole my duck.

必償他鴨。

You must compensate me with another duck.”

翌日僮又烹食一鴨。

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

宗室數至雙雙。

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

而無餘隻。

There was no bird left without a pair.

乃大喜曰。

Then, He was really happy and said:

刑罰不可無也昨夕杖僕。

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

而僕償納之矣。

So the servant compensated by proffering another."

=== ===

*Discussion Questions:

1- I got some difficulties to translate the idiomatic expression 不辨菽麥 (불변숙맥) "콩과 보리를 구별 못함", especially the différence between 菽 콩 and 麥 보리. 
+ (JG) I translated this as "The magistrate of P’ungsan, a royal kinsman, was so dim that '''he could not tell the difference between beans and grains'''", but I also found it as "unable to tell beans from wheat"

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

(Translation) 刻舟求劍

2018-07-05T13:08:23Z

Jelenagledic: /* Student translation: Jelena Gledić */

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

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

{{둥근 모서리2
| =
楚人有涉江者，其劍自舟中墜於水。遽契其舟，曰：是吾劍之所從墜。舟止，從其所契者入水求之。舟已行矣，而劍不行。求劍若此，不亦惑乎。《吕氏春秋·察今篇》
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student translation: Jelena Gledić'''===
----
Among the Chu people, there was one who was crossing a river, and his sword fell from the boat into the water. He immediately made a mark on his boat and said: "This is whence my sword fell." Stopping the boat, he entered the water at the spot where he marked [the boat] to look for the sword. The boat had already moved, and the sword had not moved. To look for the sword in this way, is it not quite perplexing? 
''Lüshi Chunqiu'', chapter eight

*Discussion Questions: 
+ More of a dilemma: I was not sure about the translation of the name of exact part of the work from which this story was taken (察今篇), so I tried to follow what I found on Baidu (察今，篇名，是《吕氏春秋·慎大览第三》中的第八篇，略有删节...). I am aware that leaving pinyin is an option, but I wanted to try and indicate the section in English, even though I am aware that anyone who would be able to engage with the original would be fine with just pinyin.

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

(Translation) 刻舟求劍

2018-07-05T13:02:11Z

Jelenagledic: /* Student translation: Jelena Gledić */

(Translation) 刻舟求劍

2018-07-05T12:31:08Z

Jelenagledic:

2018 學語集 06 - 10

2018-07-05T10:28:15Z

Jelenagledic: sent 8

2018 推句 01 - 04

2018-07-03T13:41:02Z

Jelenagledic: poem 4

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Poem 1 : Petra Sváková'''===
----
天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

The sky is high and the sun, the moon, and the stars are bright,

the earth is thick and the plants and the trees are born [from it].

The moon comes out and the sky opens its eye,

the mountains are high and the earth raises its head.

*Discussion Questions:

==='''Poem 4 : Jelena Gledić'''===
----
Sun and moon, the mirrors of the ages<ref>Literally, thousands of years (千年)</ref>, 
Rivers and mountains, the folding screens of the eons<ref>Literally, immeasurable antiquity (萬古)</ref>. 
East and West, the gates of the sun and moon, 
South and North, the paths of migratory birds<ref>The term used literally denotes the swan goose (鴻雁, lat. Anser cygnoides), but here it is a synecdoche common in literature written in Classic Chinese indicating all migratory birds.</ref>. 

*Discussion Questions:
1. How can the representations of earthly (rivers and mountains) and heavenly (sun and moon) phenomena given in the first two lines be interpreted through the following angles: 
a) the use of different words to denote long time periods, one seemingly longer than the other? 
b) the use of two different verbs, one indicating a reflected image and one a painting or a backdrop? 
2. Based on the example given in the last line, please discuss the different options for translating culturally specific synecdoches and the pros and cons of each possible solution.

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

문장 56 - 60

2017-07-23T01:00:05Z

Jelenagledic: /* Student 10 : Jelena Gledić */

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

{{원문텍스트
| =
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間 

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===

56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

Sea gulls: Sea gulls are water fowls. At the ocean waves and on the vast expanse of sea they soar and dive many times. With fishermen they look for alliance. With seafarers they play with.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

Pigeons: On the mulberry trees in spring days those which harmoniously cry and summon rain are pigeons. They are bad at building nests. So some of them dwell in magpies' nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Ponds: The dug ground with irrigated water is called a pond. People can plant lotus [there] and sow willows on the side. Cheng Zi saw fish in the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

Rocks: The great ones among stones are called rocks. Like tigers they look squatting. Like the dragon they look sitting on. [They have] Face unchanged for ages.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Mountains: Earth piled up and risen high becomes a mount.
The heaped-up earth rising high [from the surrounding level] becomes a mountain. Its height is thousands and ten thousands ''chang''<ref> A chang is a unit of length, approximately equal to 3.33 meters</ref>. Plants and trees grow [there] and birds and beasts dwell in it.

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Streams: Brooklets merging and flowing are called streams. If [they are] deep, they are pools. If shallow, they are rapids. Day and night they do not rest. Fish and turtles live in between [them].

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Waterfalls: Hanging on cliffs and steep walls, it is a flying and flowing water. Dispersing foams are like snow. Its created sounds are like thunder. The waterfall of Lushan <ref> Lushan is situated in the northern part of Jiangxi province in southeastern China.</ref> surpasses [all the other waterfalls] under heaven.

==='''Student 2 : Younès M'Ghari'''===
----
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

Seagulls are water poultries. In the ten thousand qing1 of the blue waves, they often float up and sink down. With fishermen, they seek alliance; with sailors, they play around.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

In mulberry trees, by spring sun, they cry together and summon the rain; these are pigeons. They are clumsy at building nests. Thus, some live in magpie nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Digging the earth and filling water [in, this] is called a 'pond'. Lotus can be planted [in], willows be sowed beside. Chengzi2 contemplated the fish of the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

The big one of a stone is called ‘boulder’. Like tigers it crouches, like dragons it moves. It does not change the face of the remote antiquity.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Those which are piled dirt and rising high are mountains. Their height is 10 million3 zhang4. [There] Plants and trees grow, birds and beasts dwell.

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Small waters merging and flowing are called ‘streams’. If they are deep, they are 'profound waters'; if they are shallow, they are 'shoals'. They flow day and night. Fish and turtles live inside [them].

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Hanging on cliffs and steep walls, the water that flies and flow scatters foam like snow and makes sounds like thunder. The waterfall of the mountain Lu5 is the most marvellous one under the heaven.

1: 頃 (Korean: kyông), a traditional unit of area supposedly equal to 6.667 hectares or 16.474 acres; in this sentence, it could have been translated into 'vastness'.

2: 程子 (Korean: Chôngja, 'Master Cheng'), a Chinese philosopher.

3: 千萬 could either be translated as 'thousand ten thousands' (that is, 'ten millions'), 'thousands of ten thousands', 'thousands or ten thousands', 'a thousand or ten thousands' or more simply as 'very high' in this case.

4: 丈 (Korean: chang), a traditional unit of lengh/width/height supposedly equal to 3.333 meters.

5: 廬山 (Chinese: Lushan), a famous mountain close to the Yangzi river in the Jiangxi province.

==='''Student 3 : Petra Sváková'''===
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客

Sea gulls: Sea gulls are water chickens1. In ten thousand kyǒng2 [of] blue waves, many times [they] float [up] and sink. [They] seek for alliance with fishermen [and] pleasurably play with sea travellers.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

Pigeons: In the mulberry forest, in the spring sun, those which harmoniously cry [together] and summon rain are the pigeons. [They] are bad at building nests. Therefore, some [of them] live in magpies' nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Ponds: [When one] digs out the ground and pours [in] water, [that is] called a 'pond'. [One] can plant lotuses [in there and] seed willow trees on the side. Master Jǒng (Ch. Cheng) was looking at fishes in the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

Cliffs: The big one [among] stones is called a 'cliff'. Like tigers, [they] crouch; like dragons, [they] move far. [Their] faces of antiquity do not change.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Mountains: Those [which have] piled up dirt [on] and are rising high are the mountains. Their height is thousand and ten thousand of jang3, plants and trees grow [there and] birds and beasts dwell [there].

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Streams: [When] small waters merge and flow, [that is] called a 'stream'. [If they are] deep, [they] are pools '''{Ois this word right?O}'''; [if they are] shallow, [they] are shoals. Day and night, [they] do not rest. Fishes and turtles live inside them.

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Waterfalls: They hang on cliffs and steep walls. Water [which] flows and flies scatters foam like snow and makes sounds like thunder. The waterfall of the mountain Yŏ (Ch. Lu)4 [is the most] splendid [one] under the Heaven.

1 This refers to the chicken as the most common bird.

2 It is a land measure which equals to about 15.13 acres.

3 lenght of ten feet

4 It is also known as Kuanglu (匡庐) in ancient times and is situated in the northern part of Jiangxi province in southeastern China.
----

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

==='''Student 5 : (Jae Yong Chang)'''===
----
56. 鷗: 鷗爲水鷄, 滄浪萬頃, 多時浮沈與漁父, 尋盟與海客, 相狎
Seagulls: Seagulls became water chickens. In the large sea with blue waves, many times they come in and go out with fishermen. They look for alliance with sea guests. They play each other arrogantly.

57. 鳩: 桑林春日, 和鳴而喚雨者, 鳩也, 拙於構巢, 故, 或居於鵲巢
Pigeons: On mulberry trees in spring time, they cry together and summon the rain. They are called ‘pigeons.’ They are clumsy to build nests. Therefore, some [pigeons] stay in magpie’s nests.

58. 池塘: 鑿地灌水曰, 池塘, 可植蓮, 邊種柳, 程子於盆池觀魚

Pond: You dig out ground and pour water in it. [It is] called a ‘pond.’ You can plant lotus and can seed willows around it. Master Cheng looks at fishes at the basin pond.

59. 巖: 石之大者曰, 巖, 如虎而蹲, 如龍而距, 不變太古之顔

Boulders: A great stone [among stones] is called a ‘boulder.’ It looks like a squatting tiger and like a dragon sitting on. The face of great antiquity never changed.

60. 山: 土積而高起者, 爲山, 其高千萬丈, 草木生, 禽獸居焉

Mountain: Heaping a mass of dirt and rising highly, it becomes a ‘mountain.’ It is ten million high. Plants and trees live [there] and birds and beasts stay there.

61. 川: 小水合流曰, 川, 深爲潭淺爲灘, 晝夜不息, 魚鱉生其間

Flowing waters: Small waters merge and flow. That is ‘flowing waters.” If it is deep, it becomes pool. If it is shallow, it becomes shoal. [It] never stop at day time and night time. Fishes and soft-shelled turtles live in the space [between land and water.]

62. 瀑布: 懸崖絶壁, 飛流之水, 散泡如雪, 作聲如雷, 廬山之瀑, 勝於天下

Hanging on edge of a cliff and flying and flowing of water. Scattering foam like snow and making sound like sounder. The fall in Lúshān is really beautiful in the world.

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

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

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

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

==='''Student 10 : Jelena Gledić'''===
----
56. Seagull: 

The seagull is the sea chicken. The blue waves are vast, it often dives in and out. With fishermen, it seeks alliances. With voyageurs, it is friendly. 

57. Pigeon: 

Those that summon the rain with their harmonious cry in the mulberry forest in the days of spring are pigeons. [They are] clumsy at making nests, so sometimes they live in the nests of magpies. 
58. Pond: 

Earth dug up and filled with water is called a pond. [One] can plant lotuses [in it and] on the sides seed willows. Chengzi<ref>程子, also known as Cheng Yi, a Chinese philosopher from the Song Dynasty, also known as one of the Cheng brothers for his work with his older brother Cheng Hao.</ref> [used to] observe fishes in the potted pond. 

59. Boulder: 

Those that are large among rocks are called boulders. Like tigers [they] crouch, like dragons [they] distance [themselves]. They do not change the face of remote antiquity. 

60. Mountain: 

That which is soil piled up and raised high becomes a mountain. Its height is thousands [or] tens of thousands zhangs<ref>丈, unit of length equal to 3.3 meters.</ref>. Grass and trees live, and birds and beasts dwell there. 

61. Waterway: 

Small waters flowing together are called waterways. Deep ones are pools, shallow ones are shoals. Day and night, [they] do not rest. Fishes and turtles live among them. 

62. Waterfall: 

Water that spills hanging off the edge of a cliff. It scatters and froths like snow, makes sound like thunder. The waterfall of Mount Lu<ref>Also known as Lushan, a mountain famous for its natural beauties. It is located in Jiangxi province, China.</ref> stands out among all things.

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

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

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

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

문장 56 - 60

2017-07-23T00:59:31Z

Jelenagledic: /* Student 10 : Jelena Gledić */

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

{{원문텍스트
| =
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間 

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===

56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

Sea gulls: Sea gulls are water fowls. At the ocean waves and on the vast expanse of sea they soar and dive many times. With fishermen they look for alliance. With seafarers they play with.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

Pigeons: On the mulberry trees in spring days those which harmoniously cry and summon rain are pigeons. They are bad at building nests. So some of them dwell in magpies' nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Ponds: The dug ground with irrigated water is called a pond. People can plant lotus [there] and sow willows on the side. Cheng Zi saw fish in the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

Rocks: The great ones among stones are called rocks. Like tigers they look squatting. Like the dragon they look sitting on. [They have] Face unchanged for ages.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Mountains: Earth piled up and risen high becomes a mount.
The heaped-up earth rising high [from the surrounding level] becomes a mountain. Its height is thousands and ten thousands ''chang''<ref> A chang is a unit of length, approximately equal to 3.33 meters</ref>. Plants and trees grow [there] and birds and beasts dwell in it.

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Streams: Brooklets merging and flowing are called streams. If [they are] deep, they are pools. If shallow, they are rapids. Day and night they do not rest. Fish and turtles live in between [them].

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Waterfalls: Hanging on cliffs and steep walls, it is a flying and flowing water. Dispersing foams are like snow. Its created sounds are like thunder. The waterfall of Lushan <ref> Lushan is situated in the northern part of Jiangxi province in southeastern China.</ref> surpasses [all the other waterfalls] under heaven.

==='''Student 2 : Younès M'Ghari'''===
----
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客相狎

Seagulls are water poultries. In the ten thousand qing1 of the blue waves, they often float up and sink down. With fishermen, they seek alliance; with sailors, they play around.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

In mulberry trees, by spring sun, they cry together and summon the rain; these are pigeons. They are clumsy at building nests. Thus, some live in magpie nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Digging the earth and filling water [in, this] is called a 'pond'. Lotus can be planted [in], willows be sowed beside. Chengzi2 contemplated the fish of the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

The big one of a stone is called ‘boulder’. Like tigers it crouches, like dragons it moves. It does not change the face of the remote antiquity.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Those which are piled dirt and rising high are mountains. Their height is 10 million3 zhang4. [There] Plants and trees grow, birds and beasts dwell.

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Small waters merging and flowing are called ‘streams’. If they are deep, they are 'profound waters'; if they are shallow, they are 'shoals'. They flow day and night. Fish and turtles live inside [them].

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Hanging on cliffs and steep walls, the water that flies and flow scatters foam like snow and makes sounds like thunder. The waterfall of the mountain Lu5 is the most marvellous one under the heaven.

1: 頃 (Korean: kyông), a traditional unit of area supposedly equal to 6.667 hectares or 16.474 acres; in this sentence, it could have been translated into 'vastness'.

2: 程子 (Korean: Chôngja, 'Master Cheng'), a Chinese philosopher.

3: 千萬 could either be translated as 'thousand ten thousands' (that is, 'ten millions'), 'thousands of ten thousands', 'thousands or ten thousands', 'a thousand or ten thousands' or more simply as 'very high' in this case.

4: 丈 (Korean: chang), a traditional unit of lengh/width/height supposedly equal to 3.333 meters.

5: 廬山 (Chinese: Lushan), a famous mountain close to the Yangzi river in the Jiangxi province.

==='''Student 3 : Petra Sváková'''===
56. 鷗 : 鷗爲水鷄滄浪萬頃多時浮沈與漁父尋盟與海客

Sea gulls: Sea gulls are water chickens1. In ten thousand kyǒng2 [of] blue waves, many times [they] float [up] and sink. [They] seek for alliance with fishermen [and] pleasurably play with sea travellers.

57. 鳩 : 桑林春日和鳴而喚雨者鳩也拙於構巢故或居於鵲巢

Pigeons: In the mulberry forest, in the spring sun, those which harmoniously cry [together] and summon rain are the pigeons. [They] are bad at building nests. Therefore, some [of them] live in magpies' nests.

58. 池塘 : 鑿地灌水曰池塘可植蓮邊種柳程子於盆池觀魚

Ponds: [When one] digs out the ground and pours [in] water, [that is] called a 'pond'. [One] can plant lotuses [in there and] seed willow trees on the side. Master Jǒng (Ch. Cheng) was looking at fishes in the basin pond.

59. 巖 : 石之大者曰巖如虎而蹲如龍而距不變太古之顔

Cliffs: The big one [among] stones is called a 'cliff'. Like tigers, [they] crouch; like dragons, [they] move far. [Their] faces of antiquity do not change.

60. 山 : 土積而高起者爲山其高千萬丈草木生禽獸居焉

Mountains: Those [which have] piled up dirt [on] and are rising high are the mountains. Their height is thousand and ten thousand of jang3, plants and trees grow [there and] birds and beasts dwell [there].

61. 川 : 小水合流曰川深爲潭淺爲灘晝夜不息魚鱉生其間

Streams: [When] small waters merge and flow, [that is] called a 'stream'. [If they are] deep, [they] are pools '''{Ois this word right?O}'''; [if they are] shallow, [they] are shoals. Day and night, [they] do not rest. Fishes and turtles live inside them.

62. 瀑布 : 懸崖絶壁飛流之水散泡如雪作聲如雷廬山之瀑勝於天下

Waterfalls: They hang on cliffs and steep walls. Water [which] flows and flies scatters foam like snow and makes sounds like thunder. The waterfall of the mountain Yŏ (Ch. Lu)4 [is the most] splendid [one] under the Heaven.

1 This refers to the chicken as the most common bird.

2 It is a land measure which equals to about 15.13 acres.

3 lenght of ten feet

4 It is also known as Kuanglu (匡庐) in ancient times and is situated in the northern part of Jiangxi province in southeastern China.
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==='''Student 4 : (Write your name)'''===
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==='''Student 5 : (Jae Yong Chang)'''===
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56. 鷗: 鷗爲水鷄, 滄浪萬頃, 多時浮沈與漁父, 尋盟與海客, 相狎
Seagulls: Seagulls became water chickens. In the large sea with blue waves, many times they come in and go out with fishermen. They look for alliance with sea guests. They play each other arrogantly.

57. 鳩: 桑林春日, 和鳴而喚雨者, 鳩也, 拙於構巢, 故, 或居於鵲巢
Pigeons: On mulberry trees in spring time, they cry together and summon the rain. They are called ‘pigeons.’ They are clumsy to build nests. Therefore, some [pigeons] stay in magpie’s nests.

58. 池塘: 鑿地灌水曰, 池塘, 可植蓮, 邊種柳, 程子於盆池觀魚

Pond: You dig out ground and pour water in it. [It is] called a ‘pond.’ You can plant lotus and can seed willows around it. Master Cheng looks at fishes at the basin pond.

59. 巖: 石之大者曰, 巖, 如虎而蹲, 如龍而距, 不變太古之顔

Boulders: A great stone [among stones] is called a ‘boulder.’ It looks like a squatting tiger and like a dragon sitting on. The face of great antiquity never changed.

60. 山: 土積而高起者, 爲山, 其高千萬丈, 草木生, 禽獸居焉

Mountain: Heaping a mass of dirt and rising highly, it becomes a ‘mountain.’ It is ten million high. Plants and trees live [there] and birds and beasts stay there.

61. 川: 小水合流曰, 川, 深爲潭淺爲灘, 晝夜不息, 魚鱉生其間

Flowing waters: Small waters merge and flow. That is ‘flowing waters.” If it is deep, it becomes pool. If it is shallow, it becomes shoal. [It] never stop at day time and night time. Fishes and soft-shelled turtles live in the space [between land and water.]

62. 瀑布: 懸崖絶壁, 飛流之水, 散泡如雪, 作聲如雷, 廬山之瀑, 勝於天下

Hanging on edge of a cliff and flying and flowing of water. Scattering foam like snow and making sound like sounder. The fall in Lúshān is really beautiful in the world.

==='''Student 6 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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56. Seagull: 

The seagull is the sea chicken. The blue waves are vast, it often dives in and out. With fishermen, it seeks alliances. With voyageurs, it is friendly. 

57. Pigeon: 

Those that summon the rain with their harmonious cry in the mulberry forest in the days of spring are pigeons. [They are] clumsy at making nests, so sometimes they live in the nests of magpies. 
58. Pond: 

Earth dug up and filled with water is called a pond. [One] can plant lotuses [in it and] on the sides seed willows. Chengzi<ref>程子, also known as Cheng Yi, a Chinese philosopher from the Song Dynasty, also known as one of the Cheng brothers for his work with his older brother Cheng Hao.</ref> [used to] observe fishes in the potted pond. 

59. Boulder: 

Those that are large among rocks are called boulders. Like tigers [they] crouch, like dragons [they] distance [themselves]. They do not change the face of remote antiquity. 

60. Mountain: 

That which is soil piled up and raised high becomes a mountain. Its height is thousands [or] tens of thousands zhangs<ref>丈, unit of length equal to 3.3 meters.</ref>. Grass and trees live, and birds and beasts dwell there. 

61. Waterway: 

Small waters flowing together are called waterways. Deep ones are pools, shallow ones are shoals. Day and night, [they] do not rest. Fishes and turtles live among them.
62. Waterfall: 

Water that spills hanging off the edge of a cliff. It scatters and froths like snow, makes sound like thunder. The waterfall of Mount Lu<ref>Also known as Lushan, a mountain famous for its natural beauties. It is located in Jiangxi province, China.</ref> stands out among all things.

==='''Student 11 : (Write your name)'''===
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문장 56 - 60

2017-07-20T12:50:02Z

Jelenagledic: /* Student 10 : (Write your name) */