장서각위키 - 사용자 기여 [ko]

2019 推句 46 - 50

2019-07-18T12:51:03Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

47.

遠水連天碧이요

霜楓向日紅이라.

山吐孤輪月이요

江含萬里風이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

==='''Poem 46: Olga'''===
 
Flowers are red, yellows bees bustle; 

Grass is green, white horses neigh. 

Mountain rain at night makes the bamboo cry; 

Grass insects in fall enter the bed.*

*Discussion Questions: 

* The second two lines are taken from Chǒng Ch'ǒl's (1536-1593) poem ''Ch'uiljak'' (추일작; 秋日作) - ''Beginning of Autumn Days''. The full poem goes as follows: 

山雨夜鳴竹 산우야명죽 

草虫秋近床 초충추근상 

流年那可駐 유년나가주 

白髮不禁長 백발불금장<ref>http://blog.naver.com/PostView.nhn?blogId=sambolove&logNo=220873228086</ref>

==='''Poem 47: Kristina Kaltenbach'''===
----
遠水連天碧 이요 

Far away water, connecting the cerulean sky 

霜楓向日紅이라. 

Frosted maple leaves face the sun and become red. 

山吐孤輪月이요 

The mountain spits out the lonely wheellike moon. 

江含萬里風이라. 

The river holds the wind of 10.000 li.

*Discussion Questions:

==='''Poem 50: Kristina Kaltenbach'''===
----
林風涼不絶이요 

Forest wind, cool and ceaseless 

山月曉仍明이라. 

Mountain moon, at dawn still bright. 

竹筍尖如筆이요 

Bamboo shoots, pointy like a brush. 

松葉細似針이라. 

Pine leaves, thin like needles.

*Discussion Questions:

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

2019 推句 46 - 50

2019-07-18T12:47:16Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

47.

遠水連天碧이요

霜楓向日紅이라.

山吐孤輪月이요

江含萬里風이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

==='''Poem 46: Olga'''===
 
Flowers are red, yellows bees bustle; 

Grass is green, white horses neigh. 

Mountain rain at night makes the bamboo cry; 

Grass insects in fall enter the bed.*

*Discussion Questions: 

* The second two lines are taken from Chǒng Ch'ǒl's (1536-1593) poem ''Ch'uiljak'' (추일작; 秋日作) - ''Beginning of Autumn Days''. The full poem goes as follows: 

山雨夜鳴竹 산우야명죽 

草虫秋近床 초충추근상 

流年那可駐 유년나가주 

白髮不禁長 백발불금장<ref>http://blog.naver.com/PostView.nhn?blogId=sambolove&logNo=220873228086</ref>

==='''Poem 47: Kristina Kaltenbach'''===
----
遠水連天碧 이요 

Far away water, connecting the cerulean sky 

霜楓向日紅이라. 

Frosted maple leaves face the sun and become red. 

山吐孤輪月이요 

The mountain spits out the lonely wheellike moon. 

江含萬里風이라. 

The river holds the wind of 10.000 li.

*Discussion Questions:

==='''Poem 50: name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 51 - 57

2019-07-17T12:11:36Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
51.

魚戱新荷動이요

鳥散餘花落이라.

琴潤絃猶響이요

爐寒火尙存이라.

56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

}}

=='''Translation'''==

==='''Poem 51: Mo Ran Seo'''===
----
Fishes play, then newly bloom lotus flowers move. 
Birds disperse, then remained flowers fall. 
[Even though] a zither get wet, strings still make sound. 
[Even though] a stove is cold, fires are still there.

*Discussion Questions:

==='''Poem 56: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 57: Kristina Kaltenbach'''===
----
大旱得甘雨하고 

Great draught encounters sweet rain. 

他鄕逢故人이라. 

Another town meets someone from home. 
 

畫虎難畫骨이요 

Drawing a tiger, it is difficult to draw the bones. 

知人未知心이라. 

Knowing a person, you don’t know their heart. 
 

The first couplet is written by Hong Mai (洪邁, 1123-1202) from the Song dynasty. And I believe the whole poem was called 容齋隨筆. The two lines are interpreted as meaning something like if you missed something for a long time (rain or your hometown) it is better than anything else to see it after that time.

For the second couplet I could not find a writer and I am not sure if we discussed it in class. But I did find an Interpretation stating that the poem is about never fully knowing a person or a thing's nature no matter how long we know them or it.
 

source: http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_5a0201&titleId=C59

*Discussion Questions:

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

2019 推句 51 - 57

2019-07-17T12:10:41Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
51.

魚戱新荷動이요

鳥散餘花落이라.

琴潤絃猶響이요

爐寒火尙存이라.

56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

}}

=='''Translation'''==

==='''Poem 51: Mo Ran Seo'''===
----
Fishes play, then newly bloom lotus flowers move. 
Birds disperse, then remained flowers fall. 
[Even though] a zither get wet, strings still make sound. 
[Even though] a stove is cold, fires are still there.

*Discussion Questions:

==='''Poem 56: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 57: Kristina Kaltenbach'''===
----
大旱得甘雨하고 

Great draught encounters sweet rain. 

他鄕逢故人이라. 

Another town meets someone from home. 
 

畫虎難畫骨이요 

Drawing a tiger, it is difficult to draw the bones. 

知人未知心이라. 

Knowing a person, you don’t know their heart. 
 

The first couplet is written by Hong Mai (洪邁, 1123-1202) from the Song dynasty. And I believe the whole poem was called 容齋隨筆. The two lines are interpreted as meaning something like if you missed something for a long time (rain or your hometown) it is better than anything else to see it after that time.

For the second couplet I could not find a writer and I am not sure if we discussed it in class. But I did find an Interpretation stating that the poem is about never fully knowing a person's or a thing's nature no matter how long we know them or it.
 

source: http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_5a0201&titleId=C59

*Discussion Questions:

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

2019 推句 51 - 57

2019-07-17T12:10:18Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
51.

魚戱新荷動이요

鳥散餘花落이라.

琴潤絃猶響이요

爐寒火尙存이라.

56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

}}

=='''Translation'''==

==='''Poem 51: Mo Ran Seo'''===
----
Fishes play, then newly bloom lotus flowers move. 
Birds disperse, then remained flowers fall. 
[Even though] a zither get wet, strings still make sound. 
[Even though] a stove is cold, fires are still there.

*Discussion Questions:

==='''Poem 56: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 57: Kristina Kaltenbach'''===
----
大旱得甘雨하고 

Great draught encounters sweet rain. 

他鄕逢故人이라. 

Another town meets someone from home. 
 

畫虎難畫骨이요 

Drawing a tiger, it is difficult to draw the bones. 

知人未知心이라. 

Knowing a person, you don’t know their heart.

*Discussion Questions:
The first couplet is written by Hong Mai (洪邁, 1123-1202) from the Song dynasty. And I believe the whole poem was called 容齋隨筆. The two lines are interpreted as meaning something like if you missed something for a long time (rain or your hometown) it is better than anything else to see it after that time.

For the second couplet I could not find a writer and I am not sure if we discussed it in class. But I did find an Interpretation stating that the poem is about never fully knowing a person's or a thing's nature no matter how long we know them or it.
 

source: http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_5a0201&titleId=C59
[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 51 - 57

2019-07-17T12:09:56Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
51.

魚戱新荷動이요

鳥散餘花落이라.

琴潤絃猶響이요

爐寒火尙存이라.

56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

}}

=='''Translation'''==

==='''Poem 51: Mo Ran Seo'''===
----
Fishes play, then newly bloom lotus flowers move. 
Birds disperse, then remained flowers fall. 
[Even though] a zither get wet, strings still make sound. 
[Even though] a stove is cold, fires are still there.

*Discussion Questions:

==='''Poem 56: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 57: Kristina Kaltenbach'''===
----
大旱得甘雨하고 

Great draught encounters sweet rain. 

他鄕逢故人이라. 

Another town meets someone from home. 
 

畫虎難畫骨이요 

Drawing a tiger, it is difficult to draw the bones. 

知人未知心이라. 

Knowing a person, you don’t know their heart.

*Discussion Questions:
The first couplet is written by Hong Mai (洪邁, 1123-1202) from the Song dynasty. And I believe the whole poem was called 容齋隨筆. The two lines are interpreted as meaning something like if you missed something for a long time (rain or your hometown) it is better than anything else to see it after that time.

For the second couplet I could not find a writer and I am not sure if we discussed it in class. But I did find an Interpretation stating that the poem is about never fully knowing a person's or a thing's nature no matter how long we know them or it.
 
source: http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_5a0201&titleId=C59
[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 51 - 57

2019-07-17T12:03:31Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
51.

魚戱新荷動이요

鳥散餘花落이라.

琴潤絃猶響이요

爐寒火尙存이라.

56.

山高松下立이요

江深沙上流라.

花開昨夜雨요

花落今朝風이라.

57.

大旱得甘雨하고

他鄕逢故人이라.

畫虎難畫骨이요

知人未知心이라.

}}

=='''Translation'''==

==='''Poem 51: Mo Ran Seo'''===
----
Fishes play, then newly bloom lotus flowers move. 
Birds disperse, then remained flowers fall. 
[Even though] a zither get wet, strings still make sound. 
[Even though] a stove is cold, fires are still there.

*Discussion Questions:

==='''Poem 56: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 57: Kristina Kaltenbach'''===
----
大旱得甘雨하고 

Great draught encounters sweet rain. 

他鄕逢故人이라. 

Another town meets someone from home. 
 

畫虎難畫骨이요 

Drawing a tiger, it is difficult to draw the bones. 

知人未知心이라. 

Knowing a person, you don’t know their heart.

*Discussion Questions:
The first couplet is written by Hong Mai (洪邁, 1123-1202) from the Song dynasty. And I believe the whole poem was called 容齋隨筆. The two lines are interpreted as meaning something like if you missed something for a long time (rain or your hometown) it is better than anything else to see it after that time.

For the second couplet I could not find a writer and I am not sure if we discussed it in class. But I did find an Interpretation stating that the poem is about never fully knowing a person's or a thing's nature no matter how long we know them or it.
[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 51 - 57

2019-07-17T11:48:41Z

Krika:

2019 推句 51 - 57

2019-07-17T11:48:25Z

Krika:

2019 推句 51 - 57

2019-07-17T11:48:05Z

Krika:

(Translation) 2019 烈婦入江

2019-07-17T11:45:34Z

Krika:

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

__TOC__

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

{{둥근 모서리2
| =
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 : Kristina Kaltenbach'''===

The devoted wife, a person from Kyŏngsan, was the daughter of''jinsa'' Haejungsŏn. When she was 15 years old, she married literatus Lee Tonggyo. She was good at managing domestic affairs. 

In the kyŏngsin year of Hŭngmu reign bandits were closing in on Kyŏngsan and the entire area was in commotion. There was no one daring to resist them. 

At the time Tonggyo had gone to a military camp in Habp’o and had not yet returned. The bandits on horses charged into the town in which the devoted wife lived. 

The devoted wife, carrying her infant, ran but the bandits chased them until they reached a river. The river water was rising at the time.
The devoted wife figured that she would not be able to escape. She placed her child on the riverbank and then ran into the river. 

The bandits held a fully drawn arrow aimed at her and said: “You come and we will spare you from death.” 

The devoted wife turned around, looked at the bandits and said scoldingly: “Why not kill me quickly? How would I (ever) become someone defiled by bandits?” 
The bandits (then) shot an arrow into her shoulder.
Again, they fired and hit her and thus she died in the middle of the river. ''Ch’eboksa'' Chojun reported up the matter and her family was decorated and honored at their gate. 
 

Island barbarians came forcefully who can face them? The entire area was in chaos, running and falling down. 

(Having to) bear seeing an infant crying on the shore. Knowing herself it was difficult to escape, she went into the roaring waves. 

The Bandit’s nature originally is not benevolent. How would they know that the behavior of the devoted wife was truly pure? 

The current’s sound of 1000 years seems like being choked by sadness. Coming here, there is no person who is not heartbroken.

----

*Discussion Questions:

abcd

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

(Translation) 2019 烈婦入江

2019-07-17T11:20:59Z

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

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

__TOC__

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

{{둥근 모서리2
| =
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 : Kristina Kaltenbach'''===

The devoted wife, a person from Kyŏngsan, was the daughter of''jinsa'' Haejungsŏn. When she was 15 years old, she married literatus Lee Tonggyo. She was good at managing domestic affairs. 

In the kyŏngsin year of Hŭngmu reign bandits were closing in on Kyŏngsan and the entire area was in commotion. There was no one daring to resist them. 

At the time Tonggyo had gone to a military camp in Habp’o and had not yet returned. The bandits on horses charged into the town in which the devoted wife lived. 

The devoted wife, carrying her infant, ran but the bandits chased them until they reached a river. The river water was rising at the time.
The devoted wife figured that she would not be able to escape. She placed her child on the riverbank and then ran into the river. 

The bandits held a fully drawn arrow aimed at her and said: “You come and we will spare you from death.” 

The devoted wife turned around, looked at the bandits and said scoldingly: “Why not kill me quickly? How would I (ever) become someone defiled by bandits?” 
The bandits (then) shot an arrow into her shoulder.
Again, they fired and hit her and thus she died in the middle of the river. ''Ch’eboksa'' Chojun reported up the matter and her family was decorated and honored at their gate. 
 

----

*Discussion Questions:

abcd

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

(Translation) 2019 金氏撲虎

2019-07-14T07:27:20Z

Krika:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Lady Kim, a person of Andong, was married to Yu Ch’ŏngye who was a captain of the eights rank. In the ''sinsa'' year of Emperor Hongwu’s reign Ch’ŏngye had to leave to do service at the border. 

He spoke to his wife and said: “Today is auspicious. I am going to sleep outside.” 

His wife said: “Then I will also go out and sleep there.” 

So therefore, she went into the house to pack some food. In the middle of the night suddenly there were screams of surprised people.
Female and male servants shrank in fear (and fled). Lady Kim with her head held high went outside. But the tiger had already snatched her husband and left. Lady Kim grabbed a wooden bow. She roared and screamed and advanced.
With her left hand she grabbed her husband; with her right hand she beat the tiger. They almost went 60 paces and then some. The tiger released (her husband) and stopped. 

The Lady said: “You already snatched my husband. Do you want to take me as well?” 

The tiger thus went away. Thereupon her husband fainted. Lady Kim carried him on her back and returned home. At dawn the husband woke up. 

That night the tiger came again. 

Arrogantly and daringly it roared loudly. Lady Kim again opened the door baring a club on her shoulder and talked to the tiger saying: “You are also a thing that carries a spirit. How can you be (obnoxious) like this?” 

The tiger gnawed on a pear tree next to the house and left. The tree thus died. 
 

Gently she entered the house to pack food. 
The husband who is going out to the garrison slept outside the house. 

In the middle of the night suddenly, he was snatched by a roaring tiger. 
Chasing it quickly, beating it with her hand, not letting him get harmed. 

The big roar coming again was the most astonishing. 
She opened the door while holding a club and spoke warningly. 

Accordingly, (the tiger) gnawed on the tree and there was no harm in the end. 
Now I get to believe this furry critter also has a spiritual nature.

----

*Discussion Questions:

NA: Do you think that the fact that the tiger "is also a thing that carries a spirit" has something to do with the fact that the tiger was one of the few mentioned in the Kyemongpyon passage 24? 

- Not sure if it has something to do with that passage in particular but tigers in general appear in a lot of those stories and it is also one of the animals in the Tangun myth so I assume they held a somewhat special position in people's minds. Maybe because they were considered to be more 'spiritual' than other animals but that's just a guess. (KK)

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

(Translation) 2019 金氏撲虎

2019-07-14T07:27:01Z

Krika:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Lady Kim, a person of Andong, was married to Yu Ch’ŏngye who was a captain of the eights rank. In the ''sinsa'' year of Emperor Hongwu’s reign Ch’ŏngye had to leave to do service at the border. 

He spoke to his wife and said: “Today is auspicious. I am going to sleep outside.” 

His wife said: “Then I will also go out and sleep there.” 

So therefore, she went into the house to pack some food. In the middle of the night suddenly there were screams of surprised people.
Female and male servants shrank in fear (and fled). Lady Kim with her head held high went outside. But the tiger had already snatched her husband and left. Lady Kim grabbed a wooden bow. She roared and screamed and advanced.
With her left hand she grabbed her husband; with her right hand she beat the tiger. They almost went 60 paces and then some. The tiger released (her husband) and stopped. 

The Lady said: “You already snatched my husband. Do you want to take me as well?” 

The tiger thus went away. Thereupon her husband fainted. Lady Kim carried him on her back and returned home. At dawn the husband woke up. 

That night the tiger came again. 

Arrogantly and daringly it roared loudly. Lady Kim again opened the door baring a club on her shoulder and talked to the tiger saying: “You are also a thing that carries a spirit. How can you be (obnoxious) like this?” 

The tiger gnawed on a pear tree next to the house and left. The tree thus died. 
 

Gently she entered the house to pack food. 
The husband who is going out to the garrison slept outside the house. 

In the middle of the night suddenly, he was snatched by a roaring tiger. 
Chasing it quickly, beating it with her hand, not letting him get harmed. 

The big roar coming again was the most astonishing. 
She opened the door while holding a club and spoke warningly. 

Accordingly, (the tiger) gnawed on the tree and there was no harm in the end. 
Now I get to believe this furry critter also has a spiritual nature.

----

*Discussion Questions:

NA: Do you think that the fact that the tiger "is also a thing that carries a spirit" has something to do with the fact that the tiger was one of the few mentioned in the Kyemongpyon passage 24? 

- Not sure if it has something to do with that passage in particular but tigers in general appear in a lot of those stories and it is also one of the animals in the Tangun myth so I assume they held a somewhat special position in people's minds. Maybe because they were considered to be more 'spiritual' than other animals but that's just a guess.

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

(Translation) 2019 金氏撲虎

2019-07-12T00:22:28Z

Krika:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Lady Kim, a person of Andong, was married to Yu Ch’ŏngye who was a captain of the eights rank. In the ''sinsa'' year of Emperor Hongwu’s reign Ch’ŏngye had to leave to do service at the border. 

He spoke to his wife and said: “Today is auspicious. I am going to sleep outside.” 

His wife said: “Then I will also go out and sleep there.” 

So therefore, she went into the house to pack some food. In the middle of the night suddenly there were screams of surprised people.
Female and male servants shrank in fear (and fled). Lady Kim with her head held high went outside. But the tiger had already snatched her husband and left. Lady Kim grabbed a wooden bow. She roared and screamed and advanced.
With her left hand she grabbed her husband; with her right hand she beat the tiger. They almost went 60 paces and then some. The tiger released (her husband) and stopped. 

The Lady said: “You already snatched my husband. Do you want to take me as well?” 

The tiger thus went away. Thereupon her husband fainted. Lady Kim carried him on her back and returned home. At dawn the husband woke up. 

That night the tiger came again. 

Arrogantly and daringly it roared loudly. Lady Kim again opened the door baring a club on her shoulder and talked to the tiger saying: “You are also a thing that carries a spirit. How can you be (obnoxious) like this?” 

The tiger gnawed on a pear tree next to the house and left. The tree thus died. 
 

Gently she entered the house to pack food. 
The husband who is going out to the garrison slept outside the house. 

In the middle of the night suddenly, he was snatched by a roaring tiger. 
Chasing it quickly, beating it with her hand, not letting him get harmed. 

The big roar coming again was the most astonishing. 
She opened the door while holding a club and spoke warningly. 

Accordingly, (the tiger) gnawed on the tree and there was no harm in the end. 
Now I get to believe this furry critter also has a spiritual nature.

----

*Discussion Questions:

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

(Translation) 2019 金氏撲虎

2019-07-11T12:29:08Z

Krika:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Lady Kim, a person of Andong, was married to Yu Ch’ŏngye who was a captain of the eights rank. In the ''sinsa'' year of Emperor Hongwu’s reign Ch’ŏngye had to leave to do service at the border. 

He spoke to his wife and said: “Today is auspicious. I am going to sleep outside.” 

His wife said: “Then I will also go out and sleep there.” 

So therefore, she went into the house to pack some food. In the middle of the night suddenly there were screams of surprised people.
Female and male servants shrank in fear (and fled). Lady Kim with her head held high went outside. But the tiger had already snatched her husband and left. Lady Kim grabbed a wooden bow. She roared and screamed and advanced.
With her left hand she grabbed her husband; with her right hand she beat the tiger. They almost went 60 paces and then some. The tiger released (her husband) and stopped. 

The Lady said: “You already snatched my husband. Do you want to take me as well?” 

The tiger thus went away. Thereupon her husband fainted. Lady Kim carried him on her back and returned home. At dawn the husband woke up. 

That night the tiger came again. 

Arrogantly and daringly it roared loudly. Lady Kim again opened the door baring a club on her shoulder and talked to the tiger saying: “You are also a thing that carries a spirit. How can you be (obnoxious) like this?” 

The tiger gnawed on a pear tree next to the house and left. The tree thus died. 
 

Modest and polite she entered the house to pack food. 
Going out to the garrison the husband slept outside near the house. 

In the middle of the night suddenly, he was snatched by a roaring tiger. 
Chasing it quickly, beating it with her hand, not letting him get harmed. 

The big roar coming again was the most astonishing. 
She opened the door while holding a club and spoke warningly. 

Accordingly, (the tiger) gnawed on the tree and there was no harm in the end. 
Now I get to believe this furry critter also has a spiritual nature.

----

*Discussion Questions:

I couldn't remember how we translated the first two lines of the poem and couldn't quite make sense of it so please correct me if I am wrong.

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

2019 推句 23 - 26

2019-07-11T00:05:18Z

Krika:

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

{{원문텍스트
| =
'''::: 推句 :::'''
23.

掬水月在手요

弄花香滿衣라.

五夜燈前晝요

六月亭下秋라.

24.

歲去人頭白이요

秋來樹葉黃이라.

雨後山如沐이요

風前草似醉라.

26.

花落以前春이요

山深然後寺라.

山外山不盡이요

路中路無窮이라

}}

=='''Translation'''==

==='''Poem 23: Stella'''===
----
掬水月在手요 
Scoop the water, and the moon is in one's hands

弄花香滿衣라. 
Fiddle with the flowers, and the fragrance fills one's clothes.

五夜燈前晝요 
The fifth night<ref>Nighttime was divided into five two-hour intervals from 7 pm to 5 am: ''kabya'', ''ŭlya'', ''pyŏngya'', ''chŏngya'', and ''muya''. ''Oya'' (五夜) refers to ''muya'', or the time from 3 am to 5 am. It can be taken to mean something along the lines of 'deep in the night', but I have translated it in a more literal sense in order to retain the contrast of ''o'' (五) and ''yuk'' (六).</ref> before the lamp is like daytime

六月亭下秋라. 
The sixth month under the pavilion is like autumn.

*Discussion Questions:

==='''Poem 24: Kristina Kaltenbach'''===
----
A year passed, a person’s head turned white 
Autumn comes, the tree leaves are yellow. 
After rain, it is as if the mountains are cleansed 
In front of the wind, the grass looks drunk.

*Discussion Questions:

==='''Poem 26: Emma'''===
----
Before flowers fall, it is spring
Mountain is deep, after there is a temple
Outside the mountain there is a mountain, does not exhaust
Outside roads there are roads, they are perpetual

*Discussion Questions:
If we take away from the second couplet that there are always mountains and roads, can we compare it to the first couplet that states that we are only young until we are not? This seems to be commenting on our own mortality and the shortness of our own lives especially when compared to the infinite and perpetual mountains and roads.

How can we better translate this so it flows better?

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

2019 啓蒙篇 23 - 26

2019-07-11T00:03:31Z

Krika:

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

{{원문텍스트
| =
23.

春生而秋死者는 草也요 秋則葉脫하고 而春復榮華者는 木也라. 其葉이 蒼翠요 其花가 五色이니 其根이 深者는 枝葉이 必茂하고 其有花者는 必有實이니라.

*必V: surely/certainly V

:'''春生而秋死者草也秋則葉脫而春復榮華者木也其葉蒼翠其花五色其根深者枝葉必茂其有花者必有實'''

24.

虎豹犀象之屬은 在於山하고 牛馬鷄犬之物은 畜於家하니 牛以耕墾이요 馬以乘載요 犬以守夜요 鷄以司晨이요 犀取其角이요 象取其牙요 虎豹는 取其皮라.

*N 以 VP: VP with (using) N

*在於N: to be in N

:'''虎豹犀象之屬在於山牛馬鷄犬之物畜於家牛以耕墾馬以乘載犬以守夜鷄以司晨犀取其角象取其牙虎豹取其皮'''

25.

山林에 多不畜之禽獸하고 川澤에 多無益之蟲魚故로 人以力殺하고 人以智取하여 或用其毛羽骨角하고 或供於祭祀賓客飮食之間이라.

*N as a place/time

*N1 N2 之間: between N1 and N2
　 N之間: during/among N

:'''山林多不畜之禽獸川澤多無益之蟲魚故人以力殺人以智取或用其毛羽骨角或供於祭祀賓客飮食之間'''

26.

走獸之中에 有麒麟焉하고 飛禽之中에 有鳳凰焉하고 蟲魚之中에 有靈龜焉하고 有飛龍焉하니 此四物者는 乃物之靈異者也라. 故로 或出於聖王之世라.

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

:'''走獸之中有麒麟焉飛禽之中有鳳凰焉蟲魚之中有靈龜焉有飛龍焉此四物者乃物之靈異者也故或出於聖王之世'''

}}

=='''Translation'''==

==='''Sentence 23 : Hector Sanchez'''===
----
As for what is born in the spring and dies in the fall, this is the grass. As for what (i.e, the things that) if it is fall, its leaves fall off and when it is spring, once again flourish grandly, these are the trees.

Their leaves are green and jade-colored. Their flowers are of five colors. As for [the things whose] roots are deep, their branches and leaves are necessarily splendid.

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者?

==='''Sentence 24 : Olga'''===
----

 

Tigers, leopards, rhinoceros [and] elephants - are a category [of animals] that dwell in the mountains; 
Cows, horses, chickens [and] dogs - are things which are raised at home. 
With cows - [we] plow and cultivate, with horses - [we] ride [on them] and load [them]. 
With dogs - [we] guard at night, with chickens - [we] manage the dawn. 
[As for] rhinoceros, [we] take its horn; [as for] elephants, [we] take its tusks. 
Tigers and leopards, [we] take their skins.

*Discussion Questions: 
(YO) Words like 'and' that we have to use as a convention to list more than two items can be added without [ ]. To a certain degree, so can 'we,' so long as it is not a special case.

==='''Sentence 25 : Nadia Arzberger'''===
----
In mountains [and] forests, there are not a lot of raised birds [and] beasts; In flowing and standing waters, there are many insects and fish without use, therefore people kill [them] with their strength, people collect [them] with their wit and use their fur, feathers, bones, [and] horns';and provide food and drink for sacrifice or guests.
 

*Discussion Questions: 
As discussed in class, should we translate the last couple of characters as "provide sacrifices to offer, provide for guests, and provide drink and food" or as above or is there another way? 
(YO) Seeing it again, I think the way you translated is better than viewing the three all separately. Or, we may consider "provide for sacrifices or for food and drink to receive guests with"?

==='''Sentence 26 : Nadia Arzberger'''===
----
Among walking beasts, there is the Kirin (Ch: Qilin); among flying birds, there is the BongHwang (Ch: fenghuang) there; among insects and fish, there are the Spirit Tortoise (Ling Gui) and the Flying Dragon (Fei Long); These four things are the only ones that which have spirits and [are] extraordinary; Therefore, sometimes they come out during the time of the sage kings.
 

*Discussion Questions: 
So within walking beasts there is the kirin and in the birds there is the bonghwang, but within the fish and insects there are two. Would you argue that the spirit tortoise is more insect-like or fish-like? The same for the Flying Dragon? 
(YO) Interesting question about categories. In many premodern Chinese encyclopedias, the categorization of dragon is not always stable. In the ''Shiwen leiju'' 事文類聚 dragon is under ''linchong'' 鱗蟲 'scaled critters', but in the ''Taiping yulan'' 太平御覽 it is under ''linjie'' 鱗介 'those with scales'. In some cases, it is under 'auspices'. But it seems dragon was viewed as connected with fish, as the story of Denglongmen 登龍門 (Kr. ''Tŭngyongmun'')--fish competes to pass the gate to become dragons--has it.

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

2019 啓蒙篇 23 - 26

2019-07-11T00:03:16Z

Krika: change

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

{{원문텍스트
| =
23.

春生而秋死者는 草也요 秋則葉脫하고 而春復榮華者는 木也라. 其葉이 蒼翠요 其花가 五色이니 其根이 深者는 枝葉이 必茂하고 其有花者는 必有實이니라.

*必V: surely/certainly V

:'''春生而秋死者草也秋則葉脫而春復榮華者木也其葉蒼翠其花五色其根深者枝葉必茂其有花者必有實'''

24.

虎豹犀象之屬은 在於山하고 牛馬鷄犬之物은 畜於家하니 牛以耕墾이요 馬以乘載요 犬以守夜요 鷄以司晨이요 犀取其角이요 象取其牙요 虎豹는 取其皮라.

*N 以 VP: VP with (using) N

*在於N: to be in N

:'''虎豹犀象之屬在於山牛馬鷄犬之物畜於家牛以耕墾馬以乘載犬以守夜鷄以司晨犀取其角象取其牙虎豹取其皮'''

25.

山林에 多不畜之禽獸하고 川澤에 多無益之蟲魚故로 人以力殺하고 人以智取하여 或用其毛羽骨角하고 或供於祭祀賓客飮食之間이라.

*N as a place/time

*N1 N2 之間: between N1 and N2
　 N之間: during/among N

:'''山林多不畜之禽獸川澤多無益之蟲魚故人以力殺人以智取或用其毛羽骨角或供於祭祀賓客飮食之間'''

26.

走獸之中에 有麒麟焉하고 飛禽之中에 有鳳凰焉하고 蟲魚之中에 有靈龜焉하고 有飛龍焉하니 此四物者는 乃物之靈異者也라. 故로 或出於聖王之世라.

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

:'''走獸之中有麒麟焉飛禽之中有鳳凰焉蟲魚之中有靈龜焉有飛龍焉此四物者乃物之靈異者也故或出於聖王之世'''

}}

=='''Translation'''==

==='''Sentence 23 : Hector Sanchez'''===
----
As for what is born in the spring and dies in the fall, this is the grass. As for what (i.e, the things that) if it is fall, its leaves fall off and when it is spring, once again flourish grandly, these are the trees.

Their leaves are green and jade-colored. Their flowers are of five colors. As for [the things whose] roots are deep, their branches and leaves are necessarily splendid.

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者?

==='''Sentence 24 :Olga'''===
----

 

Tigers, leopards, rhinoceros [and] elephants - are a category [of animals] that dwell in the mountains; 
Cows, horses, chickens [and] dogs - are things which are raised at home. 
With cows - [we] plow and cultivate, with horses - [we] ride [on them] and load [them]. 
With dogs - [we] guard at night, with chickens - [we] manage the dawn. 
[As for] rhinoceros, [we] take its horn; [as for] elephants, [we] take its tusks. 
Tigers and leopards, [we] take their skins.

*Discussion Questions: 
(YO) Words like 'and' that we have to use as a convention to list more than two items can be added without [ ]. To a certain degree, so can 'we,' so long as it is not a special case.

==='''Sentence 25 : Nadia Arzberger'''===
----
In mountains [and] forests, there are not a lot of raised birds [and] beasts; In flowing and standing waters, there are many insects and fish without use, therefore people kill [them] with their strength, people collect [them] with their wit and use their fur, feathers, bones, [and] horns';and provide food and drink for sacrifice or guests.
 

*Discussion Questions: 
As discussed in class, should we translate the last couple of characters as "provide sacrifices to offer, provide for guests, and provide drink and food" or as above or is there another way? 
(YO) Seeing it again, I think the way you translated is better than viewing the three all separately. Or, we may consider "provide for sacrifices or for food and drink to receive guests with"?

==='''Sentence 26 : Nadia Arzberger'''===
----
Among walking beasts, there is the Kirin (Ch: Qilin); among flying birds, there is the BongHwang (Ch: fenghuang) there; among insects and fish, there are the Spirit Tortoise (Ling Gui) and the Flying Dragon (Fei Long); These four things are the only ones that which have spirits and [are] extraordinary; Therefore, sometimes they come out during the time of the sage kings.
 

*Discussion Questions: 
So within walking beasts there is the kirin and in the birds there is the bonghwang, but within the fish and insects there are two. Would you argue that the spirit tortoise is more insect-like or fish-like? The same for the Flying Dragon? 
(YO) Interesting question about categories. In many premodern Chinese encyclopedias, the categorization of dragon is not always stable. In the ''Shiwen leiju'' 事文類聚 dragon is under ''linchong'' 鱗蟲 'scaled critters', but in the ''Taiping yulan'' 太平御覽 it is under ''linjie'' 鱗介 'those with scales'. In some cases, it is under 'auspices'. But it seems dragon was viewed as connected with fish, as the story of Denglongmen 登龍門 (Kr. ''Tŭngyongmun'')--fish competes to pass the gate to become dragons--has it.

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

2019 啓蒙篇 23 - 26

2019-07-10T11:09:49Z

Krika: Translation

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

{{원문텍스트
| =
23.

春生而秋死者는 草也요 秋則葉脫하고 而春復榮華者는 木也라. 其葉이 蒼翠요 其花가 五色이니 其根이 深者는 枝葉이 必茂하고 其有花者는 必有實이니라.

*必V: surely/certainly V

:'''春生而秋死者草也秋則葉脫而春復榮華者木也其葉蒼翠其花五色其根深者枝葉必茂其有花者必有實'''

24.

虎豹犀象之屬은 在於山하고 牛馬鷄犬之物은 畜於家하니 牛以耕墾이요 馬以乘載요 犬以守夜요 鷄以司晨이요 犀取其角이요 象取其牙요 虎豹는 取其皮라.

*N 以 VP: VP with (using) N

*在於N: to be in N

:'''虎豹犀象之屬在於山牛馬鷄犬之物畜於家牛以耕墾馬以乘載犬以守夜鷄以司晨犀取其角象取其牙虎豹取其皮'''

25.

山林에 多不畜之禽獸하고 川澤에 多無益之蟲魚故로 人以力殺하고 人以智取하여 或用其毛羽骨角하고 或供於祭祀賓客飮食之間이라.

*N as a place/time

*N1 N2 之間: between N1 and N2
　 N之間: during/among N

:'''山林多不畜之禽獸川澤多無益之蟲魚故人以力殺人以智取或用其毛羽骨角或供於祭祀賓客飮食之間'''

26.

走獸之中에 有麒麟焉하고 飛禽之中에 有鳳凰焉하고 蟲魚之中에 有靈龜焉하고 有飛龍焉하니 此四物者는 乃物之靈異者也라. 故로 或出於聖王之世라.

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

:'''走獸之中有麒麟焉飛禽之中有鳳凰焉蟲魚之中有靈龜焉有飛龍焉此四物者乃物之靈異者也故或出於聖王之世'''

}}

=='''Translation'''==

==='''Sentence 23 : Hector Sanchez'''===
----
As for what is born in the spring and dies in the fall, this is the grass. As for what (i.e, the things that) if it is fall, its leaves fall off and when it is spring, once again flourish grandly, these are the trees.

Their leaves are green and jade-colored. Their flowers are of five colors. As for [the things whose] roots are deep, their branches and leaves are necessarily splendid.

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者?

==='''Sentence 24 : Kristina Kaltenbach'''===
----
A year passed, a person’s head turned white 
Autumn comes, the tree leaves are yellow. 
After rain, it is as if the mountains are cleansed 
In front of the wind, the grass looks drunk.

 

*Discussion Questions: 

==='''Sentence 25 : Nadia Arzberger'''===
----
In mountains [and] forests, there are not a lot of raised birds [and] beasts; In flowing and standing waters, there are many insects and fish without use, therefore people kill [them] with their strength, people collect [them] with their wit and use their fur, feathers, bones, [and] horns';and provide food and drink for sacrifice or guests.
 

*Discussion Questions: 
As discussed in class, should we translate the last couple of characters as "provide sacrifices to offer, provide for guests, and provide drink and food" or as above or is there another way?

==='''Sentence 26 : Nadia Arzberger'''===
----
Among walking beasts, there is the Kirin (Ch: Qilin); among flying birds, there is the BongHwang (Ch: fenghuang) there; among insects and fish, there are the Spirit Tortoise (Ling Gui) and the Flying Dragon (Fei Long); These four things are the only ones that which have spirits and [are] extraordinary; Therefore, sometimes they come out during the time of the sage kings.
 

*Discussion Questions: 
So within walking beasts there is the kirin and in the birds there is the bonghwang, but within the fish and insects there are two. Would you argue that the spirit tortoise is more insect-like or fish-like? The same for the Flying Dragon? 

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

(Translation) 2019 龜兔之說

2019-07-09T11:57:47Z

Krika: Translation

{{Primary Source Document3
|Image = 구토지설정덕본.jpg
|English = Kui t’o chi sŏl[Story of a tortoise and a hare]
|Chinese = 龜兔之說
|Korean = 구토지설(''Gutojiseol'')
|Genre =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
昔, 東海龍女病心, 醫言: 「得兎肝合藥, 則可療也。」然海中無兎, 不奈之何。有一龜白龍王言: 「吾能得之。」遂登陸見兎言: 「海中有一島, 淸泉白石, 茂林佳菓, 寒暑不能到, 鷹隼不能侵。爾若得至, 可以安居無患。」因負兎背上, 游行二三里許。龜顧謂兎曰: 「今龍女被病, 須兎肝爲藥, 故不憚勞, 負爾來耳。」兎曰: 「噫, 吾神明之後, 能出五藏, 洗而納之。日者小覺心煩, 遂出肝心洗之, 暫置巖石之底, 聞爾甘言徑來, 肝尙在彼, 何不廻歸取肝, 則汝得所求, 吾雖無肝尙活, 豈不兩相宜哉。」龜信之而還, 纔上岸, 兎脫入草中, 謂龜曰: 「愚哉, 汝也, 豈有無肝而生者乎。」龜憫黙而退.
}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Once, the dragon king’s daughter of the eastern see had an illness in her heart. The healer said: „Obtain a hare liver and combine it with herbs and then you can cure the disease.” But in the middle of the sea there were no hares, Nothing could be done about it. 
There was one turtle who spoke to the Dragon king: "I can get it." It succeeds to come ashore, saw a hare and said: "In the middle of the sea there is an Island, there are clear springs, white stones, luxuriant forests and beautiful fruits and the cold and the heat cannot reach there, hawks and falcons cannot invade. If you get there you can live with peace and without trouble." 
So the turtle carried the hare on its back and went about 2 or 3 li. 
The turtle turned back to the hare and said: "Now the dragon king's daughter is affected by disease; she needs a hare liver for medicine. Therefore I didn't mind the hardship; I carried you and came here and that's it." 
The hare replied: "Alas, I am a godly descendant, I can take out my five organs, I can wash them and put them back inside. Temporarily I had put them under the bottom of a rock and hearing your sweet talk I came (with you) quickly but my liver is still there. Why don't we go back and get the liver? Then you get that which you seek and eventhough there is no liver I can still be alive, how is that not suitable for both of us?" 
The turtle believed it and returned. As soon as they landed on the shore the hare escaped and entered into the bushes.
 
It said to the turtle: "How stupid you are, how is there one who can be alive without a liver?" 
The turtle, pitiful and silently, retreated.
----

*Discussion Questions:

abcd

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

(Translation) 2019 龜兔之說

2019-07-09T11:54:10Z

Krika: translation

{{Primary Source Document3
|Image = 구토지설정덕본.jpg
|English = Kui t’o chi sŏl[Story of a tortoise and a hare]
|Chinese = 龜兔之說
|Korean = 구토지설(''Gutojiseol'')
|Genre =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
昔, 東海龍女病心, 醫言: 「得兎肝合藥, 則可療也。」然海中無兎, 不奈之何。有一龜白龍王言: 「吾能得之。」遂登陸見兎言: 「海中有一島, 淸泉白石, 茂林佳菓, 寒暑不能到, 鷹隼不能侵。爾若得至, 可以安居無患。」因負兎背上, 游行二三里許。龜顧謂兎曰: 「今龍女被病, 須兎肝爲藥, 故不憚勞, 負爾來耳。」兎曰: 「噫, 吾神明之後, 能出五藏, 洗而納之。日者小覺心煩, 遂出肝心洗之, 暫置巖石之底, 聞爾甘言徑來, 肝尙在彼, 何不廻歸取肝, 則汝得所求, 吾雖無肝尙活, 豈不兩相宜哉。」龜信之而還, 纔上岸, 兎脫入草中, 謂龜曰: 「愚哉, 汝也, 豈有無肝而生者乎。」龜憫黙而退.
}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

Once, the dragon king’s daughter of the eastern see had an illness in her heart. The healer said: „Obtain a hare liver and combine it with herbs and then you can cure the disease.” But in the middle of the sea there were no hares, Nothing could be done about it. 
There was one turtle who spoke to the Dragon king: "I can get it." It succeeds to come ashore, sees a hare and says: "In the middle of the sea there is an Island, there are clear springs, white stones, luxuriant Forests and Beautiful fruits and the cold and the heat cannot reach there, hawks and falcons cannot invade. If you get there you can live with peace and without trouble." 
So the turtle carried the hare on its back and went about 2 or 3 li. 
The turtle turns back to the hare and says: "Now the dragon king's daughter is affected by disease; she needs a hare liver for medicine. Therefore I didn't mind the hardship; I carried you and came here and that's it." 
The hare replied: "Alas, I am a godly descendant, I can take out my five organs, I can wash them and put them back inside. Temporarily I put them under the Bottom of a rock and Hearing your Sweat talk I came (with you) quickly but my liver is still there. Why don't we go back and get the liver? Then you get that which you seek. Eventhough there is no liver I can still be alive, how is that not suitable for both of us?" 
The turtle believed it and returned. As soon as they landed on the shore the hare escaped and entered into the bushes.
 
It said to the turtle: "How stupid you are, how is there one who canbe alive without a liver?" 
The turtle, pitiful and silently, retreated.
----

*Discussion Questions:

abcd

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

2019 啓蒙篇 14 - 18

2019-07-08T13:17:27Z

Krika: t

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

{{원문텍스트
| =
14.

山海之氣는 上與天氣로 相交면 則興雲霧하며 降雨雪하며 爲霜露하며 生風雷라.

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 春夏에 多雨露하고, 秋冬에 多霜雪하니, 變化莫測者는 風雷也라.

*然: to be so (pro-verb) → → ~ 然: -like (suffix)

*Adv. + V

*(S) V 者: that which (S) V

:'''暑氣蒸鬱則油然而作雲沛然而下雨寒氣陰凝則露結而爲霜雨凝而成雪故春夏多雨露秋冬多霜雪變化莫測者風雷也'''

16.

古之聖王이 畫野分地하여 建邦設都하시니 四海之內에 其國이 有萬하고, 而一國之中에 各置州郡焉하고, 州郡之中에 各分鄕井焉하고 爲城郭하여 以禦寇하고, 爲宮室하여 以處人하고 爲耒耟하여 敎民耕稼하고, 爲釜甑하여 敎民火食하고 作舟車하여 以通道路하시니라.

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

:'''古之聖王畫野分地建邦設都四海之內其國有萬而一國之中各置州郡焉州郡之中各分鄕井焉爲城郭以禦冠爲宮室以處人爲耒耟敎民耕稼爲釜甑敎民火食作舟車以通道路'''

17.

金木水火土가 在天에 爲五星이요 在地에 爲五行이니 金以爲器하고 木以爲宮하고 穀生於土하여 取水火爲飮食하니 則凡人日用之物이 無非五行之物也니라.

*在N: (to be) in/at N

*以 A 爲 B: (1) to make B with A (var. A 以爲 B), (2) to take/regard A as B

*無N: There is not B.

*非N: to be not N

:'''金木水火土在天爲五星在地爲五行金以爲器木以爲宮穀生於土取水火爲飮食則凡人日用之物無非五行之物也'''

18.

五行이 固有相生之道하니 水生木하고 木生火하고 火生土하고 土生金하고 金復生水하니 五行之相生也는 無窮而人用不竭焉이라.

*N也 (pause marker)

:'''五行固有相生之道水生木木生火火生土土生金金復生水五行之相生也無窮而人用不竭焉'''
　
}}

=='''Translation'''==

==='''Sentence 14 : Stella'''===
----
山海之氣는 上與天氣로 相交면 則興雲霧하며 

When the ''ki'' of the mountains and seas interact above with the ''ki'' of the skies, the clouds and fog appear; 
 

降雨雪하며 爲霜露하며 生風雷라. 

rain and snow descend, becoming frost and dew, and give birth to wind and thunder. 

*Discussion Questions: 

==='''Sentence 15 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 16 : Kristina Kaltenbach'''===
----
The sage kings of old drew lines dividing the land building country and capital. Amidst of the 4 oceans 10,000 of their states existed there. 

Each state established provinces and prefectures in it, within the provinces and prefectures each divided into towns and villages. 

They built city walls with which to fend off bandits, and made houses to make people live there. 

They made plows and taught their people to farm and harvest, they made iron cauldrons and earthenware steamers and taught people how to eat cooked food. 

They made boats and carts with which to travel the roads.

 

*Discussion Questions: 

==='''Sentence 17 : (name)'''===
----
(abcd)

==='''Sentence 18 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

2019 啓蒙篇 14 - 18

2019-07-08T13:13:21Z

Krika: Translation

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

{{원문텍스트
| =
14.

山海之氣는 上與天氣로 相交면 則興雲霧하며 降雨雪하며 爲霜露하며 生風雷라.

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 春夏에 多雨露하고, 秋冬에 多霜雪하니, 變化莫測者는 風雷也라.

*然: to be so (pro-verb) → → ~ 然: -like (suffix)

*Adv. + V

*(S) V 者: that which (S) V

:'''暑氣蒸鬱則油然而作雲沛然而下雨寒氣陰凝則露結而爲霜雨凝而成雪故春夏多雨露秋冬多霜雪變化莫測者風雷也'''

16.

古之聖王이 畫野分地하여 建邦設都하시니 四海之內에 其國이 有萬하고, 而一國之中에 各置州郡焉하고, 州郡之中에 各分鄕井焉하고 爲城郭하여 以禦寇하고, 爲宮室하여 以處人하고 爲耒耟하여 敎民耕稼하고, 爲釜甑하여 敎民火食하고 作舟車하여 以通道路하시니라.

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

:'''古之聖王畫野分地建邦設都四海之內其國有萬而一國之中各置州郡焉州郡之中各分鄕井焉爲城郭以禦冠爲宮室以處人爲耒耟敎民耕稼爲釜甑敎民火食作舟車以通道路'''

17.

金木水火土가 在天에 爲五星이요 在地에 爲五行이니 金以爲器하고 木以爲宮하고 穀生於土하여 取水火爲飮食하니 則凡人日用之物이 無非五行之物也니라.

*在N: (to be) in/at N

*以 A 爲 B: (1) to make B with A (var. A 以爲 B), (2) to take/regard A as B

*無N: There is not B.

*非N: to be not N

:'''金木水火土在天爲五星在地爲五行金以爲器木以爲宮穀生於土取水火爲飮食則凡人日用之物無非五行之物也'''

18.

五行이 固有相生之道하니 水生木하고 木生火하고 火生土하고 土生金하고 金復生水하니 五行之相生也는 無窮而人用不竭焉이라.

*N也 (pause marker)

:'''五行固有相生之道水生木木生火火生土土生金金復生水五行之相生也無窮而人用不竭焉'''
　
}}

=='''Translation'''==

==='''Sentence 14 : Stella'''===
----
山海之氣는 上與天氣로 相交면 則興雲霧하며 

When the ''ki'' of the mountains and seas interact above with the ''ki'' of the skies, the clouds and fog appear; 
 

降雨雪하며 爲霜露하며 生風雷라. 

rain and snow descend, becoming frost and dew, and give birth to wind and thunder. 

*Discussion Questions: 

==='''Sentence 15 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 16 : Kristina Kaltenbach'''===
----
The sage kings of old draw lines dividing the land building country and capital. Amidst of the 4 oceans their states are 10,000 of their states exist there. 

Each state established provinces and prefectures in it, within each province and prefecture each divide into towns and villages. 

They build city walls with which to fend off bandits, and made houses and made people live there. 

They made plows and taught their people to farm and harvest, they made iron cauldrons and earthenware steamers and taught people how to eat cooked food. 

And they made boats and carts with which to travel the roads.

 

*Discussion Questions: 

==='''Sentence 17 : (name)'''===
----
(abcd)

==='''Sentence 18 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

(Translation) 2019 妻不欲尊

2019-07-07T13:17:54Z

Krika: translation

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

__TOC__

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

{{둥근 모서리2
| =
有士子喜狎妓。室人語士子曰，男兒之薄室人而溺娼兒何故。士子曰室人有相敬相別之義。可尊而不可狎。至於娼兒。逞情縱欲。淫戲昵翫。無所不至。敬則疏。昵則親。理之然也。室人勃然曰。吾欲尊乎。亂擊不已。《禦眠楯》
}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

There was a literatus that took pleasure in flirting with courtesans. 

His wife spoke to the literatus: “For what reason are men lukewarm to their wives but drown in courtesans?” 

The literatus answered: “With wives it is proper for there to be respect for each other and differentiation of domains. You can respect each other but you cannot flirt. When it comes to courtesans, we give in to showing emotions and indulge in desire. Lascivious play, intimate amusement. There is no where you can’t go. If you respect, then you become distant. If you are intimate, then you become close. The principle is being so.” 

The wife flaringly said: “Did I wish to be respected?” She beat him senselessly without end.

----

*Discussion Questions:

abcd

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

(Translation) 2019 妻不欲尊

2019-07-07T13:16:54Z

Krika: Translation

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

__TOC__

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

{{둥근 모서리2
| =
有士子喜狎妓。室人語士子曰，男兒之薄室人而溺娼兒何故。士子曰室人有相敬相別之義。可尊而不可狎。至於娼兒。逞情縱欲。淫戲昵翫。無所不至。敬則疏。昵則親。理之然也。室人勃然曰。吾欲尊乎。亂擊不已。《禦眠楯》
}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

There was a literatus that took pleasure in flirting with courtesans. 

His wife spoke to the literatus: “For what reason are men lukewarm to their wives but drown in courtesans?” 

The literatus answered: “With wives it is proper for there to be respect for each other and differentiation of domains. You can respect each other but you cannot flirt. When it comes to courtesans, we give in to showing emotions and indulge in desire. Lascivious play, an intimate amusement. There is no where you can’t go. If you respect, then you become distant. If you are intimate, then you become close. The principle is being so.” 

The wife flaringly said: “Did I wish to be respected?” She beat him senselessly without end.

----

*Discussion Questions:

abcd

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

(Translation) 2019 妻不欲尊

2019-07-07T13:15:56Z

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

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

__TOC__

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

{{둥근 모서리2
| =
有士子喜狎妓。室人語士子曰，男兒之薄室人而溺娼兒何故。士子曰室人有相敬相別之義。可尊而不可狎。至於娼兒。逞情縱欲。淫戲昵翫。無所不至。敬則疏。昵則親。理之然也。室人勃然曰。吾欲尊乎。亂擊不已。《禦眠楯》
}}

=='''Translation'''==

==='''Student Translation : Kristina Kaltenbach'''===

There was a literatus that took pleasure in flirting with courtesans.
His wife spoke to the literatus: “For what reason are men lukewarm to their wives but drown in courtesans?”
The literatus answered: “With wives it is proper for there to be respect for each other and differentiation of domains. You can respect each other but you cannot flirt. When it comes to courtesans, we give in to showing emotions and indulge in desire. Lascivious play, an intimate amusement. There is no where you can’t go. If you respect, then you become distant. If you are intimate, then you become close. The principle is being so.”
The wife flaringly said: “Did I wish to be respected?” She beat him senselessly without end.

----

*Discussion Questions:

abcd

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

2019 啓蒙篇 07 - 09

2019-07-05T13:58:26Z

Krika: 7

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

{{원문텍스트
| =
7.

天之十干이 與地之十二支로 相合而爲六十甲子하니 所謂六十甲子者는 甲子乙丑丙寅丁卯로 至壬戌癸亥是也라.

*與 N: (together) with N

*相: each other

:'''天之十干與地之十二支相合而爲六十甲子所謂六十甲子者甲子乙丑丙寅丁卯至壬戌癸亥是也'''

8.

十有二月者는 自正月二月로 至十二月也라. 一歲之中에 亦有四時하니, 四時者는 春夏秋冬이 是也라.

*自N1 至 N2 : from N1 to N2

*N 之中: within N

*亦: also, again

:'''十有二月者自正月二月至十二月也一歲之中亦有四時四時者春夏秋冬是也'''

9.

以十二月로 分屬於四時하니 正月二月三月은 屬之於春하고 四月五月六月은 屬之於夏하고 七月八月九月은 屬之於秋하고 十月十日月十二月은 屬之於冬하니 晝長夜短而天地之氣大暑면 則爲夏하고 夜長晝短而天地之氣大寒면 則爲冬하다. 春秋則晝夜長短平均인데, 而春氣微溫하고, 秋氣微凉이니라.

*之 (pronoun “it, him, her, them”)

:'''以十二月分屬於四時正月二月三月屬之於春四月五月六月屬之於夏七月八月九月屬之於秋十月十日月十二月屬之於冬晝長夜短而天地之氣大暑則爲夏夜長晝短而天地之氣大寒則爲冬春秋則晝夜長短平均而春氣微溫秋氣微凉'''

　
}}

=='''Translation'''==

==='''Sentence 7 : Kristina Kaltenbach'''===
----
The 10 stems of heaven with the 12 Branches of the earth combine together and make the sexagenary cycle.
The so called sexagenary cycle is from ''kapcha, ŭlch’uk, pyŏngin, chŏngmyo'' up to ''imsul'' and ''kyehae'', these are [the combinations].
 

*Discussion Questions: 

==='''Sentence 8 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

*Discussion Questions: 

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

2019 啓蒙篇 01 - 03

2019-07-02T13:40:56Z

Krika: Sentence 3 Translation

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

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

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

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

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

2.

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

*以 N V

*N1之N2

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

'''::: 天篇 :::'''

3.

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

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : (name)'''===
----
(abcd)

==='''Sentence 2 : (name)'''===
----
(abcd)

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

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