장서각위키 - 사용자 기여 [ko]

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T02:14:44Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my son and two daughters [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger sister and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house in Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omitted]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Preserving Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T02:01:25Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my son and two daughters [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger sister and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house in Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omitted]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T01:58:58Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my son and two daughters [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger sister and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omitted]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T01:57:17Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my son and two daughters [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger brother and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omitted]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T01:54:38Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my two sons, and their little sister [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger brother and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omitted]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T01:53:29Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (1521-1567), Eulmi, the 5th month, the 25th day. To my two sons, and their little sister [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger brother and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omission]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T01:51:43Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (?-?), Eulmi, the 5th month, the 25th day. To my two sons, and their little sister [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger brother and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death. Not only did he not come to see me, but also did not send anyone to send regards or pay respects, which is especially heartless. Even though I have granted slaves [to him] before, they all were confiscated and returned, but because toward [missing] my compassion is endless, so for the performance of sacrifices new slaves [missing] we granted to him.
If his descendants and Jang Eungpil at a later time [missing] raise discussion about this, use this document and the records of [our] deceased daughter above to report [to the authorities] and discern the truth.

Oldest Son Sun's share

[Omission]

Owner:

Wife of deceased Study official in the Bureau of Astronomy Seonmurang[?] An Gyejong (1477-?) Lady Kim (stamped)

Witnesses:

General of Persevering Merit, Fifth rank military official in the Division of the North Kim (Signature)

Uncles nephew, Student at the Seonggyungwan Kim (Signature)

Scribe:

Younger Brother of the family elder, Student at the Seonggyungwan An (Signature and stamp)

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-20T00:34:35Z

Martin:

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

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

=='''Introduction'''==

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

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

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

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

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

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

長子洵衿

(중략)

財主母故天文習讀官宣務郞安繼宗妻金氏(着圖書)

證同生娚保功將軍行忠武衛副司直金(着名署)

三寸姪成均生員金(着名署)

筆家翁同生弟成均生員安(着名署押)

||

14th year (1535) of the Emperor Jiajing reign (?-?), Eulmi, the 5th month, the 25th day. To my two sons, and their little sister [missing]. As what this document pertains to is the distribution of inheritance. I am [the body of this woman is] not only old, but also for years all kinds of diseases have ridden me [missing] because I know this, my property and my husband’s property, which are slaves, fields and paddy fields for each share are to be evenly distributed

To the oldest son, for the purpose of giving sacrificial rites, the house, fields and people are recorded for the inheritance. His younger brother and his descendants can till the land, use the slaves, and reside in the house. As for [Jang] Eungpil, he not only cut off what is right [his duties?], but also when his wife came down with an incurable disease [missing] and for a row of years was suffering [missing], did not care to visit [missing] and only when he heard of her impending death was curious and took the deceased girl’s belongings from the house Yeocheon to hide them. His [or Her?] property of slaves and residence, will not be transferred to him.

On her dying day he came to visit, but did not care much and did not participate in the rituals for her and rapidly [missing] after he solely listened and followed his wife’s words to not participate in the rituals for his deceased wife. He made a new [missing] and did not come to see. Everybody can know the extent of his measly care.

I am [missing] full of grief and woe, and for some time now have been lying in bed, only waiting for the day of my death.

|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
property, slaves, son-in-law, daughter, death

*Discussion Questions:
According to lady Kim's writing, what can we learn about yangban females' life in the late Chosǒn period?
Will this piece of writing leave any significant influence on her son-in-law's life (fame)?

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

*Discussion Questions:

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

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

==='''Student 4 : (Write your name)'''===
----
Social relations in Joseon, Economic and social responsibilities in Joseon

*Discussion Questions:
1. Despite the clearly articulated anger toward her son-in-law, Lady Kim grants slaves to him for the rites to her deceased daughter. Who will perform the rites? Why do rites require such a large investment?

==='''Student 5 : Inho Choi'''===
----
Filial Piety
Power of Women
Family inheritance
Patrimonial institution in Choson
Social connections of women

*Discussion Questions:
Was 無情 a public justification for not bestowing inheritance to the son-in-law? or was it simply a moral blame?
Is she making a excuse to exclude the son-in-law from inheritance, or is she following a customary norms that demands the son-in-law to fulfill certain duties toward the family of the deceased wife?

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
*Keywords:
economic power of women, maintenance of ritual, marital relationship

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

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

*Key Concepts:

Chosôn, inter-/intra-family conflicts, filial piety, inheritance

*Discussion Questions:

Was the author of this document entirely true to the words of the ex-mother in law or would he exercise any kind of self-censorship when writing?

Is the use of Idu reflecting the (limited) level of the author in Literary Sinitic? Or would he use Idu expressions instead of Literary Sinitic ones that he actually knew well because it was a norm in writing this kind of documents (or because it had to be understood by readers that may not understand 'pure' Literary Sinitic?

Were there recourses for the ex-son in law to ask more from his ex-mother in law?

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

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

*Discussion Questions:

1. Who would be the one writing this document?

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

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

順興安氏 Sunheung An family document
marriage
husband and wife
Chosŏn inheritance of slave and property
memorial service

*Discussion Questions:
1. Whose names and signature appears on the document? What were their roles?
2. What were the senses of affiliation and obligation among the slaves who belongs to the Ahn family yet resides in the son-in-law's household?

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

*Discussion Questions:

What will happen to the properties bestowed as 봉사위 if this son-in-law passes away without a son to offer sacrifice to Lady Kim's daughter? Would this property be returned to 안씨?
General question on 봉사위:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-20T00:17:32Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your subjects opinion: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just lay down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the Way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs<ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare.<ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref> If, the fact that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T06:24:57Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your subjects opinion: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just lay down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the Way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref> If, the fact that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

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----

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----

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----

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----

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----

*Discussion Questions:

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----

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----

*Discussion Questions:

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----

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----

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T03:00:20Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just lay down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the Way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref> If, the fact that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T02:57:59Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just lay down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the Way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref>. If that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T02:56:22Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just lay down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref>. If that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

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

(Translation) 李珥更張之道

2018-07-19T02:55:13Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just layi down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref>. If that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T02:54:18Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation, is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just layi down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”

I answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”

Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs <ref> Huainanzi 19.5 淮南子·齊俗訓·19/5</ref> or guarding a the stump to catch a hare. <ref> Han Feizi 1.5 韓非子·五蠹第四十九·1/5</ref>. If that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 李珥更張之道

2018-07-19T02:49:32Z

Martin:

{{Primary Source Document3
|Image = 성학집요권25경장지도1.JPG
|English =
|Chinese = 更張之道
|Korean = 경장지도(''Gyeongjangjido'')
|Genre = [[Literati Writings]]
|Type =
|Author = 李珥(''Yi I'')
|Year = 1575
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:성학집요권25경장지도2.JPG|* 更張之道 경장지도(''Gyeongjangjido'') (2)
</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
|-
|
臣按。時務不一。各有攸宜。撮其大要。則創業守成與夫更張三者而已。創業之道。非以堯舜湯武之德。値時世改革之際。應乎天而順乎人。則不可也。此無以議爲。若所謂守成者。聖君賢相。創制立法。治具畢張。禮樂濟濟。則後王後賢。只得按其成規。垂拱遵守而已。所謂更張者。盛極中微。法久弊生。狃安因陋。百度廢弛。日謬月誤。將無以爲國。則必有明君哲輔。慨然興作。扶擧綱維。喚醒昏惰。洗滌舊a045_033c習。矯革宿弊。善繼先王之遺志。煥新一代之規模。然後功光前烈。業垂後裔矣。守成者。雖中主具臣。亦可勿失。守成易。更張者。非有高見英才。則不能也。更張難。當守成而務更化。則是無病而服藥。反致成疾矣。當更張而務遵守。則是嬰疾而却藥。臥而待死矣。或問。守成非大無道之世。則皆能仍舊矣。若更張。則必待其人。雖欲更張。而無其人則奈何。曰。不然。人君無意於斯世則已矣。如使誠心願治。則明明揚仄陋。豈無其人乎。自古。人君曷嘗有學道好賢。志濟蒼生。而求賢不遇。竟不能a045_033d有爲者乎。惟其所學非道。所好非賢。故志雖勤。而道益離。賢益遠耳。譬如子孫守先人之舊宅。年深材故。腐朽將頹。而非遇工師。不能修改。主厥家者。將不遠千里。急求工師乎。抑諉以不得工師。坐而視其傾圮乎。更張弊政。何以異此。嗚呼。人情安於故俗。世習溺於前規。膠柱鼓瑟。守株待兔。苟幸目前之無事。釀成意外之奇禍者。多矣。伏惟殿下深戒焉。
||
In your minister’s scrutiny: The trends of time are not constant, all have their appropriate time. Selected by their general essentials, there are the three times of: laying the foundation [beginning], keeping what was achieved [consolidation], and change to something new [renewal], nothing more.

If the way of laying the foundation , is not done by virtues of Yao, Shun, Tang, and Wu at a time of generational change and by conforming to heaven and following the people’s needs, then it cannot be done. Then there is nothing by which you can discuss doing this.

In the so-called keeping of what was achieved, sagacious rulers and wise ministers created regulations, establish law, provided and expanded the necessary tools for governance, and rituals and music were dignified and stately. The later kings and wise men just received and followed these established rules and with folded robes and folded hands respectfully guarded them, nothing more.

As for the so-called change to something new, the highest point of flourishment already contains subtle marks of decline [change], when the laws are old abuses arise, being accustomed to contentment becomes the cause of vulgarity, then all measures are neglected and every day there are blunders and every month there are errors. There will be nothing by which a country can be governed [nothing which can be considered as a state]. Then far-sighted rulers and wise assistants are needed, who will passionately exert themselves, uphold and push forward principles of state, awaken the indolent in darkness, cleanse out old habits and correct entrenched evils. This goodness succeeds the intentions left by the former kings and illustriously renews the models and rules for the whole generation. Then the achievements of the former will be brightly illuminated and will descend on to the later.

The matter of keeping what was achieved, even virtuous rulers and their ministers cannot lose it, and therefore keeping what was achieved is easy. For the matter of change to something new, if there is no deep insight and there are no talents of outstanding ability, then it cannot be done and therefore renewal is difficult. To make efforts at renewal at a time of consolidation is like taking medicine without being sick and in reverse will lead to illness. To make efforts at guarding achievements at a time of renewal, is like falling ill and rejecting all medicine, meaning to just layi down and wait for death.

Someone asked: “If the time of consolidation is not a time of absence of the way, then all can remain the same. Yet for the renewal, one must wait for such people. Although one desires renewal, if there none of these people then how can one do it?”
Answer: “No, if a ruler has no interest in this world, then that’s it. [But] if he sincerely desires to rule peacefully and in prosperity, then he will see clearly and raise talents out of low-born origins, how can there not be such people?”
Since old, is it not so that rulers had those that studied the Way and admired the worthy? Wishing to rule/benefit the common people and to seek the worthy but not meet them, then in the end one cannot exert oneself for that goal. Only for those that study what is not in accordance with the Way, and admire those that are not worthy, even though they exert themselves, they get more detached from the way and the worthy get further away from them.

For instance, when descendants guard their forefather’s old residence, after some time its wood will be old, start to rot and then the house is going to collapse. If they do not meet a carpenter, they cannot renovate. So the head of the family will go a thousand miles, urgently seeking a carpenter or blame others for not being able to find a carpenter and sit down to watch their building topple. How is the renewal of wrong governance different from this?

Ahja, when the sentiment of the people rests in old customs, when generations practice and drown in norms of the former, then it is like tuning the zither after having glued its pegs (Huainanzi) or guarding a the stump to catch a hare. (Hanfeizi). If that there are currently are no matters to attend is only due to luck, then this will lead to unexpected disasters. I bow to you, your highness, take profound precautions against this.

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

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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 湖西慰諭御史封書

2018-07-18T03:38:59Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

The late 18th century has not only been called a renaissance period for the Joseon dynasty, owing to the competent rule of the Kings Yeongjo and Jeongjo, but also saw a large rise in crop output on the Korean peninsula due to the widespread use of new agricultural technologies, like improved fertilizers and wet-paddy fields. The increased reliance on irrigation, however, also made the agricultural production of the Joseon kingdom more vulnerable to delayed rainfalls or droughts, which resulted in famines. [Meteorological reasons?]

Traditionally, the need to mitigate the consequences of such disasters, such as mass starvation, the deterioration of the rural social order, and the threat of local rebellions, had led the state to develop a large range of measures to relief famine, its main tool being tax exemptions. By the late 18th century an elaborate system of tax exemption and relief aid existed to alleviate the burdens on disaster stricken parts of the population. This system was based on hyuljeon 恤典, also known as royal compassion, an institutional borrowing from China. Originally, the term was used for measures to honor people in high official positions who died unnatural or accidental death. Later, however, the range of people upon whom royal compassion could be bestowed widened and the system was no longer being limited to high officials, but could be used to give material aid those who lost family members in natural disasters or accidents.

The implementation of such disaster relief always proved to be problematic as the extent of tax exemptions had to be assessed properly in order not to diminish the state’s tax income too radically. Therefore an evaluation system was put into place, which classified the counties according to the severity of crop-failure. The three categories were: 1. Severe emergency (usim 尤甚), for a county that only produces 25% of its normal output. 2. Secondary emergency (jicha 之次), for a county that only produces 50% of its normal output. 3. Some yield (chosil 稍實), for a county that produces 75% of its normal output.
As such evaluations were done at the local level and then reported upward for confirmation; the court often feared that the numbers were exaggerated by collusion between regional officials and land owners to illicitly reduce the tax burden. Moreover, governors also often lobbied to receive large amounts of tax exemptions in order to strengthen their local position.

Therefore the state began to dispatch Comforting and Admonishing Officials from the capital to coordinate these relief measures. They were appointed by the central government to help disaster-stricken people and secure social order. The duty of the official was to investigate the situation and visit the most affiliated area in person, evaluate the work performed by magistrates and report any misconduct, make plans for measures to restore people’s livelihoods and for future famine relief, make estimation for future land-taxation, gather those affiliated by the calamity to relay the king’s compassion by reading out his royal message to the people of the province, and execute the relief measures. He was also supposed to investigate the general conditions of local administration and correct any malpractices in legal enforcement, taxation and granary management.

The following document is a letter presented to Hong Daehyeob 洪大協 (1750-?) in 1794 and instating him as Comforting and Admonishing Official for the Chungcheong province. The peninsula had been struck by famine in years before and the situation was not yet stable. In his research Anders Karlsson has shown that the provinces closer to the capital of the Joseon kingdom, i.e. Gyeonggi and Chungcheong received more lenient and favorable help during times of disaster. This is visible in this letter by a reference and alteration by the King of a passage appearing in the Book of Poetry and the Book of Documents stating that: “[…] be gentle to the distant ones and be kind to the near ones, in order to (settle:) stabilize our king (柔遠
能邇, 以定我王).” The document further documents how Hong, besides his duties to investigate the need of tax exemptions and to enact them, is also charged with other tasks of subduing thieves, ensuring ritual spaces are proper and other local problems.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
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湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Gyeongsang</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers, and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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*

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

=='''Translation'''==

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

==='''Student 1 : (Ren, Ruixin)'''===
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translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

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

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

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

==='''Student 6 : (Write your name)'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 湖西慰諭御史封書

2018-07-18T03:36:50Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

The late 18th century has not only been called a renaissance period for the Joseon dynasty, owing to the competent rule of the Kings Yeongjo and Jeongjo, but also saw a large rise in crop output on the Korean peninsula due to the widespread use of new agricultural technologies, like improved fertilizers and wet-paddy fields. The increased reliance on irrigation, however, also made the agricultural production of the Joseon kingdom more vulnerable to delayed rainfalls or droughts, which resulted in famines. [Meteorological reasons?]

Traditionally, the need to mitigate the consequences of such disasters, such as mass starvation, the deterioration of the rural social order, and the threat of local rebellions, had led the state to develop a large range of measures to relief famine, its main tool being tax exemptions. By the late 18th century an elaborate system of tax exemption and relief aid existed to alleviate the burdens on disaster stricken parts of the population. This system was based on hyuljeon 恤典, also known as royal compassion, an institutional borrowing from China. Originally, the term was used for measures to honor people in high official positions who died unnatural or accidental death. Later, however, the range of people upon whom royal compassion could be bestowed widened and the system was no longer being limited to high officials, but could be used to give material aid those who lost family members in natural disasters or accidents.

The implementation of such disaster relief always proved to be problematic as the extent of tax exemptions had to be assessed properly in order not to diminish the state’s tax income too radically. Therefore an evaluation system was put into place, which classified the counties according to the severity of crop-failure. The three categories were: 1. Severe emergency (usim 尤甚), for a county that only produces 25% of its normal output. 2. Secondary emergency (jicha 之次), for a county that only produces 50% of its normal output. 3. Some yield (chosil 稍實), for a county that produces 75% of its normal output.
As such evaluations were done at the local level and then reported upward for confirmation; the court often feared that the numbers were exaggerated by collusion between regional officials and land owners to illicitly reduce the tax burden. Moreover, governors also often lobbied to receive large amounts of tax exemptions in order to strengthen their local position.

Therefore the state began to dispatch Comforting and Admonishing Officials from the capital to coordinate these relief measures. They were appointed by the central government to help disaster-stricken people and secure social order. The duty of the official was to investigate the situation and visit the most affiliated area in person, evaluate the work performed by magistrates and report any misconduct, make plans for measures to restore people’s livelihoods and for future famine relief, make estimation for future land-taxation, gather those affiliated by the calamity to relay the king’s compassion by reading out his royal message to the people of the province, and execute the relief measures. He was also supposed to investigate the general conditions of local administration and correct any malpractices in legal enforcement, taxation and granary management.

The following document is a letter presented to Hong Daehyeob 洪大協 (1750-?) in 1794 and instating him as Comforting and Admonishing Official for the Chungcheong province. The peninsula had been struck by famine in years before and the situation was not yet stable. In his research Anders Karlsson has shown that the provinces closer to the capital of the Joseon kingdom, i.e. Gyeonggi and Chungcheong received more lenient and favorable help during times of disaster. This is visible in this letter by a reference of the King to a passage appearing in the Book of Poetry and the Book of Documents stating that: “[…] be gentle to the distant ones and be kind to the near ones, in order to (settle:) stabilize our king (柔遠
能邇, 以定我王).” The document further documents how Hong, besides is duties to investigate the need of tax exemptions and to enact them, is also charged with other tasks of subduing thieves, ensuring ritual spaces are proper and other local problems.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Gyeongsang</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers, and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

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

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

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-18T02:51:52Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

The late 18th century has not only been called a renaissance period for the Joseon dynasty, owing to the competent rule of the Kings Yeongjo and Jeongjo, but also saw a large rise in crop output on the Korean peninsula due to the widespread use of new agricultural technologies, like improved fertilizers and wet-paddy fields. The increased reliance on irrigation, however, also made the agricultural production of the Joseon kingdom more vulnerable to delayed rainfalls or droughts, which resulted in famines. [Meteorological reasons?]

Traditionally, the need to mitigate the consequences of such disasters, such as mass starvation, the deterioration of the rural social order, and the threat of local rebellions, had led the state to develop a large range of measures to relief famine, its main tool being tax exemptions. By the late 18th century an elaborate system of tax exemption and relief aid existed to alleviate the burdens on disaster stricken parts of the population. This system was based on hyuljeon 恤典, also known as royal compassion, an institutional borrowing from China. Originally, the term was used for measures to honor people in high official positions who died unnatural or accidental death. Later, however, the range of people upon whom royal compassion could be bestowed widened and the system was no longer being limited to high officials, but could be used to give material aid those who lost family members in natural disasters or accidents.

The implementation of such disaster relief always proved to be problematic as the extent of tax exemptions had to be assessed properly in order not to diminish the state’s tax income too radically. Therefore an evaluation system was put into place, which classified the counties according to the severity of crop-failure. The three categories were: 1. Severe emergency (usim 尤甚), for a county that only produces 25% of its normal output. 2. Secondary emergency (jicha 之次), for a county that only produces 50% of its normal output. 3. Some yield (chosil 稍實), for a county that produces 75% of its normal output.
As such evaluations were done at the local level and then reported upward for confirmation; the court often feared that the numbers were exaggerated by collusion between regional officials and land owners to illicitly reduce the tax burden. Moreover, governors also often lobbied to receive large amounts of tax exemptions in order to strengthen their local position.

Therefore the state began to dispatch Comforting and Admonishing Officials from the capital to coordinate these relief measures. They were appointed by the central government to help disaster-stricken people and secure social order. The duty of the official was to investigate the situation and visit the most affiliated area in person, evaluate the work performed by magistrates and report any misconduct, make plans for measures to restore people’s livelihoods and for future famine relief, make estimation for future land-taxation, gather those affiliated by the calamity to relay the king’s compassion by reading out his royal message to the people of the province, and execute the relief measures. He was also supposed to investigate the general conditions of local administration and correct any malpractices in legal enforcement, taxation and granary management.

The following document is a letter presented to Hong Daehyeob 洪大協 (1750-?) in 1794 and instating Comforting and Admonishing Official for the Chungcheong province. The peninsula had been struck by famine in years before and the situation was not yet stable. In his research Anders Karlsson has shown that the provinces closer to the capital of the Joseon kingdom, i.e. Gyeonggi and Chungcheong received more lenient and favorable help during times of disaster. This is visible in this letter by a reference of the King to a passage appearing in the Book of Poetry and the Book of Documents stating that: “[…] be gentle to the distant ones and be kind to the near ones, in order to (settle:) stabilize our king (柔遠
能邇, 以定我王).” The document further documents how Hong, besides is duties to investigate the need of tax exemptions and to enact them, is also charged with other tasks of subduing thieves, ensuring ritual spaces are proper and other local problems.

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Gyeongsang</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers, and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

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

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T02:01:23Z

Martin:

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

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
</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
|-
|
六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

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

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

||
(translation)
|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
----

*Discussion Questions:

Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to imitate Chinese institute? How did the Joseon court localize the Chinese institute?

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

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

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

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T02:00:48Z

Martin:

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

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
</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
|-
|
六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

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

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

||
(translation)
|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
----

*Discussion Questions:

Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to imitate Chinese institute? How did the Joseon court localize the Chinese institute?

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

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

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

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T01:51:54Z

Martin:

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

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
</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
|-
|
六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

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

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

||
(translation)
|-
|}

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

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

*
*

=='''Translation'''==

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:
1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?
2. What is understanding of the role of the king?

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----

*Discussion Questions:
# Why the Ritual of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface?
# What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T01:50:53Z

Martin:

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

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
</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
|-
|
六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

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

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

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

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=='''Translation'''==

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

==='''Student 1 : (Write your name)'''===
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六典之作尚矣。若稽《周礼》，一曰治典，以经邦国，以治官府，以纪万民。
The six principles of administering a country have been created for a long time. If we look back on The Rites of Zhou, Firstly, there is the principle of governing（治典）, used for administering different states, managing the government, and ruling the people.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

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

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

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

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

==='''Student 7 : King Kwong Wong'''===
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*Discussion Questions:
Why the Ritual of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface?

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

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

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

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:25:13Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

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'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Gyeongsang</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers, and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

*
*

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

=='''Translation'''==

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

==='''Student 1 : (Ren, Ruixin)'''===
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translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

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

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

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

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

==='''Student 7 : (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 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:21:07Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Gyeongsang</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:17:55Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Kyeongsan</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: Winds are felling the pine trees of Anmyeon Island. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:17:04Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Kyeongsan</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One: The winds of Anmyeon Island are felling the pine trees. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:16:24Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Kyeongsan</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left [below].

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One:The winds of Anmyeon Island are felling the pine trees. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 湖西慰諭御史封書

2018-07-17T02:15:22Z

Martin:

{{Primary Source Document3
|Image = 호서위유어사봉서1794.jpg
|English =
|Chinese = 湖西慰諭御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1794
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書

湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲

其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋

徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而

後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓

於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有

拔例超常之擧而並及於之次之邑者也尤甚泰安石城

平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津

沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川

鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸

安永春連山靑山報恩大興洪州延豐文義木川沃川

忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭

書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居

俾無一夫失所之歎合行條件開列于左尤甚邑則僻迂坊曲一一▣▣(遍踏)之次邑則除非沿路分遣褊裨慰諭

一停減代三條混淆則易分槪則難爾須秩秩區別播告防

　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧

　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日

　而食者日中而食者同坐一處而並日而食者人之饋之不翅

　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失

　於濫不欲從略而然須悉此意面面慰諭

一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會

　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡

　望風解綬之地

一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽

　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨

　現隨聞

一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或

　以窮孱而當入者漏張三李四絶若別界南村北里判若各

　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭

　期有實效

一目今之先務曰戢盜也付之守令各淸其境已有廟堂之

　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守

　令之慢忽者小則替治大則狀聞

一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之

　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏

一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆

　乎一體照察

一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察

一安眠島風落松已令許民發賣以補賑資面飭營邑俾有

　實效

||
'''Letter presented to Hong Daehyeob (Hong Taehyŏp) at his leave as Comforting and Admonishing Official to the forty-four counties and one town under severe and secondary emergency in the Hoseo region.'''

The area Hoseo<ref>The Province of Chungcheong</ref>, next to the suburbs of the capital region, gives a great deal of worries. Even in years of good harvest and happiness, much more compassion and concern are needed there than in other provinces. Moreover, this year is a year of poor harvest that hasn’t be seen in recent times. From autumn to winter, I get up early and eat my dinners late at night, as what troubles me most in my mind is Hoseo. If we are kind to those who are close and try to comfort those who are faraway, then people close will be pleased and people faraway will be delighted to come and submit. If we abandon policies that are applied to reduce the taxation and strategies that are used to save the people, but on the contrary apply these in Yangnam<ref>lit. the two souths, Honam: The Province of Jeolla, and Yeongnam: The Province of Kyeongsan</ref>, then that would be to abandon what is close and seek for what is far. How could I value what is distant and neglect what is close? That is the reason why there are some actions beyond convention and common practice, which also should be applied to cities and towns designated as secondary emergency. Under severe emergency are the following twenty counties, Seokseong，Pyeongtaek，Yeongi，Seosan，Biin，Seocheon，Jiksan，Sinchang，Eunjin, Iseong， Yeongdong， Dangjin， Myeoncheon， Hansan， Cheonan， Asan, Yesan， Nampo， Haemi and the following twenty five counties and one town are under secondary emergency Buyeo， Imcheon， Hongsan， Boryeong, Gyeolseong，Deoksan，Onyang， Cheongju， Eumseong， Jinjam， Hoedeok， Cheongpung，Cheongan， Yeongchun， Yeonsan， Cheongsan， Boeun， Daeheung， Hongju， Yeonpung， Munui， Mokcheon， Okcheon， Chungju， Pyeongsin. As recorded in the lower part of this letter these places are instructed to stop offering tributes and to enact reduced taxation. You should exert all your strength and wisdom to clearly instruct the fellow countrymen and provide them with stable residence, so that nobody will sigh because of the loss of residence. The articles to be administered are listed on the left.

One: [In terms of taxation,] it is easy to mix up "exemption", "remission", and "substitution", but difficult to distinguish them. You should [know how to] correctly discriminate and announce the measures without distortion. Thereby both common people and soldiers will be clear about the amount of their subvention, and local clerks will have no chance to commit irregularities. As to those counties graded as secondary emergency, which were not included when reliving Yeongnam and Honam area, though they are designated as secondary emergency, as a matter of fact, the situation is as the same as the regions of severe emergency. So to speak, people who have only one meal every two days and people who have one meal every day sit together. What the people who have one meal every two days received is so abundant that exceeded one square zhang. In contrast, the people who have one meal every day received nothing. How he could not heave a sigh at the corner? Therefore, we would rather make mistakes by indiscrimination than leave any people affected by famine out. My Minister should entirely know my intention and carry out the mission by covering all bases.

One: Even though relief measures are different from comforting local people, the way to understand the local situation is to enter the region, to inquire about the local customs, to listen to the people and to examine achievements. As for those who commit major crimes that cannot be tolerated and should be immediately report to the king and be judged, acting as examples for other regions.

One: The various goods submitted as tributes still can be reduced, however, if like in the past that people were unreasonably pressured or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform individual inspections, listening and report to the king.

One: When appraising the households poor and rich can be delusive, plenty and scarce can be hard to distinguish. Some that should be excluded will use their power to be included and some that are poor and weak and should be included will be excluded. Chang and Yi live in different worlds; the southern and northern village each has its own heaven. This special grace is a special grace, and a special instant is a special instant, that will not be instituted again. Use the papers and instructions, discard the regular, be strict and precise and in time there will be concrete results.

One: The first most important task is now said to be the apprehension of thieves. It has been passed on to the local leaders and in order for each to clean up their territory the court has issued a proclamation. If there are some that are not diligent in this, grab those below the military generals and flog them. The soldiers should be used to report to the king and for punishment. If local leaders are neglectful, if their wrongs are small they are to be replaced and punished, if they are big it is to be reported to the king.

One: [As for the matters of] the prohibition of trading supplies, the clear distinction between households that are to receive relief and that are to repay it, not managed wrongful treatment, not yet commended filial behavior, grievances of the soldiers and abuses of tax collection are to be investigated one by one. If the offense is large it is to be reported to the king, if it is small it is to be presented after the return to the court.

One: When the leaders outside the palace ride sedan chairs and on the side of the roads there are abandoned children, Make sure that surely there is no neglect of orders or grievances for crossing over.

One: With rituals it is important that they are different in the capital and outside of it. Make sure that worship is done cautiously and the ritual spaces are all clean.

One:The winds of Anmyeon Island are felling the pine trees. It was already ordered to allow the people to sell them off to support the relief efforts. Let this have concrete results for ordering the counties and managing the villages.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

translation:

湖西一路，接千里之周甸，勤九重之殷憂，雖在豊年樂歲，其所顧恤而軫念，有倍於他道， The area 湖西 is close to the suburbs of the capital city. It's a place bears a great deal of severe concerns. Even in the year of harvest and happiness, compassion and anxiety that are needed on that place are much more than other places.
況今歉荒，挽近罕有，自秋徂冬，旰余食，宵余衣，耿耿不能忘者，唯湖西爲最。Moreover, this year is a year of bad harvest that hasn’t be seen recently. From autumn to winter, I get up early and eat dinners late at night, what troubles me most in my mind is problems of 湖西.
盖邇能而後遠柔，近者悅，而後遐者懷。If we be kind to those who are close to us and then try to comfort those who are faraway, then people close to us would be pleased and people faraway would be delight to come and submit to our authority.
若使蠲恤之政，拯濟之方，反讓於兩南，則捨邇而取遠，貴遐而忽近，予豈爲是哉。If we abandon government’s policy that are applied to reduce the taxation and strategy that are used to save people, and apply it in 两南， that is abandon what is close and seek for what is far away. Value what is in a distant place and look down upon what is closer. How can I do that？
此所以有拔例超常之擧，而並及於之次之邑者也。That is the reason why there are some acts beyond convention and common practice. And those acts also applied to cities and towns suffered less from the problems.
尤甚泰安，石城，平澤，燕歧，瑞山，庇仁，舒川，稷山，新昌，恩津，尼城，永同，唐津，沔川，韓山，天安，牙山，禮山，藍浦，海美二十邑，
those are towns that suffered most from the disaster
之次扶餘，林川，鴻山，保寧，結城，德山，溫陽，淸州，陰城，鎭岑，懷德，淸風，淸安，永春，連山，靑山，報恩，大興，洪州，延豐，文義，木川，沃川，忠州，平薪二十五邑鎭。
And these are towns that suffered less from the disaster.
爾須殫竭誠力，詳細曉諭於士民父老，奠厥攸居，俾無一夫失所之歎。You should exert all your strength and wisdom, to make it clear to the fellow countryman. Provide them with stable residence, so that nobody would sighs because of the loss of residence.
合行條件，開列于左。And all the strategies that you should applied are listed on the left side.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----
慰諭之行。雖異於按廉。入境詢俗。聽言考績。自可有領會者。就其中大不法最不堪者。劃卽狀聞論罪。以爲列郡望風解綬之地。
Even though relieving actions are different from comforting local people, there are means to understand local situations by entering the region, inquiring local situations, listening to words and examining local achievements. If there are people committed big crimes, it should immediately be made as known by making劃卽狀聞論罪, acting as examples for other regions.

進獻諸種。尙且除減。若因營邑之卜定。吏胥之誅求。依舊貽弊於水陸編戶。則其可曰道有監司。邑有守令乎。各別廉察。隨現隨聞。
The goods submitted as tributes still can be reduced, however, if like what happened in the past that people were unreasonably enforced or plundered by officials, there should be inspection officers in each province and magistrate in each district to perform induvial inspections, listening while observing.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----

*Translations:

*Discussion Questions:
Political Structure. Economic Structure. 停減代三條.

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

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

(Translation) 陳忠貴王旨

2018-07-17T01:52:46Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

This royal command of appointment for Jin Chunggwi 陳忠貴 (?-1412) issued in 1394 in many ways closely follows the structure found in the royal command of 1393 to To Ŭng. See http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8

However, there are also a few differences between the two documents that warrant a closer look. Most obvious are the different posts and titles conferred to Jin Chunggwi by the new King Taejo. The title of Grand Master of Admirable Tranquility (gajeong daebu 嘉靖大夫), sometimes also found as gaui daebu 嘉義大夫 or gaseon daebu 嘉善大夫, was given to civil officials and had the rank of 2b in the hierarchical order of nine classes (pum 品). These titles mostly refer to ceremonial tasks performed by their holders within the palace. Jin Chunggwi’s position as Deliberator in the Privy Council (Sangui Jungchuwonsa 商議中樞院事) indicates that he was allowed to attend and discuss within the meetings of the Privy Council, the title of Royal Secretariat during the Goryeo dynasty, but did not hold an official post within the council. The Privy Council concerned itself with a large range of matters like forwarding reports to the king, relaying of royal orders to the public, military strategy, palace security, etc. This position also directly corresponds with his role as Officer in the Supreme Council, which was created with the founding of the new dynasty in 1392 and in 1400 changed into the State Council (uijeongbu 議政府). Jin Chunggwi also served as military commander and magistrate of Uiju county, in the northwest of Pyeongan province.

Little is known about Jin Chunggwi, beside what is mentioned in this document and that he was elevated as meritorious minister of the state founding in 1395. A year later he was sent to China and after his return in 1397 served in the Ministry of Taxation.

The co-existence of two council offices held by Jin Chunggwi, that essentially refer to the same position during different time shows that while the titles of the new dynasty gradually changed away from the Goryeo system, an overlap of titles and institutions existed during this transition. The document is also produced in regular script, which stands in difference to most documents of appointment during the early Joseon period.

1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

||
The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.
|-
|}

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

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

*
*

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

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 陳忠貴王旨

2018-07-17T01:45:11Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

This royal command of appointment for Jin Chunggwi 陳忠貴 (?-1412) issued in 1394 in many ways closely follows the structure found in the royal command of 1393 to To Ŭng. See http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8

However, there are also a few differences between the two documents that warrant a closer look. Most obvious are the different posts and titles conferred to Jin Chunggwi by the new King Taejo. The title of Grand Master of Admirable Tranquility (gajeong daebu 嘉靖大夫), sometimes also found as gaui daebu 嘉義大夫 or gaseon daebu 嘉善大夫, was given to civil officials and had the rank of 2b in the hierarchical order of nine classes (pum 品). These titles mostly refer to ceremonial tasks performed by their holders within the palace. Jin Chunggwi’s position as Deliberator in the Privy Council (Sangui Jungchuwonsa 商議中樞院事) indicates that he was allowed to attend and discuss within the meetings of the Privy Council, the title of Royal Secretariat during the Goryeo dynasty, but did not hold an official post within the council. The Privy Council concerned itself with a large range of matters like forwarding reports to the king, relaying of royal orders to the public, military strategy, palace security, etc. This position also directly to correspond with his role as Officer in the Supreme Council, which was created with the founding of the new dynasty in 1392 and in 1400 changed into the State Council (uijeongbu 議政府). Jin Chunggwi also served as military commander and magistrate of Uiju county, in the northwest of Pyeongan province.

Little is known about Jin Chunggwi, beside what is mentioned in this document and that he was elevated as meritorious minister of the state founding in 1395. A year later he was sent to China and after his return in 1397 served in the Ministry of Taxation.

The co-existence of two council offices held by Jin Chunggwi, that essentially refer to the same position during different time shows that while the titles of the new dynasty gradually changed away from the Goryeo system, an overlap of titles and institutions existed during this transition. The document is also produced in regular script, which stands in difference to most documents of appointment during the early Joseon period.

1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

||
The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.
|-
|}

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

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

*
*

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

=='''Translation'''==

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

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

(Translation) 陳忠貴王旨

2018-07-17T01:43:20Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==

This royal command of appointment for Jin Chunggwi 陳忠貴 (?-1412) issued in 1394 in many ways closely follows the structure found in the royal command of 1393 to To Ŭng. See http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8

However, there are also a few differences between the two documents that warrant a closer look. Most obvious are the different posts and titles conferred to Jin Chunggwi by the new King Taejo. The title of Grand Master of Admirable Tranquility (gajeong daebu 嘉靖大夫), sometimes also found as gaui daebu 嘉義大夫 or gaseon daebu 嘉善大夫, is given to civil officials and has the rank of 2b in the hierarchical order of nine classes (pum 品). These titles mostly refer to ceremonial tasks performed by their holders within the palace. Jin Chunggwi’s position as Deliberator in the Privy Council (Sangui Jungchuwonsa 商議中樞院事) indicates that he was allowed to attend and discuss within the meeting of the Privy Council, the title of Royal Secretariat during the Goryeo dynasty, but did not hold an official post within the council. The Privy Council concerned itself with a large range of matters like forwarding reports to the king, relaying of royal orders to the public, military strategy, palace security, etc. This position also directly to correspond with his role as Officer in the Supreme Council, which was created with the founding of the new dynasty in 1392 and in 1400 changed into the State Council (uijeongbu 議政府). Jin Chunggwi also served as military commander and magistrate of Uiju county, in the northwest of Pyeongan province.

Little is known about Jin Chunggwi, beside what is mentioned in this document and that he was elevated as meritorious minister of the state founding in 1395. A year later he was sent to China and after his return in 1397 served in the Ministry of Taxation.

The co-existence of two council offices held by Jin Chunggwi, that essentially refer to the same position during different time shows that while the titles of the new dynasty gradually changed away from the Goryeo system, an overlap of titles and institutions existed during this transition. The document is also produced in regular script, which stands in difference to most documents of appointment during the early Joseon period.

1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

||
The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.
|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 陳忠貴王旨

2018-07-16T07:22:53Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==
1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

||
The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.
|-
|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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----

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----

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----

*Discussion Questions:

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

*Discussion Questions:

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

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

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

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----

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----

*Discussion Questions:

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----

*Discussion Questions:

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

(Translation) 陳忠貴王旨

2018-07-16T07:22:14Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==
1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

||
(translation)
|-

The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.

|}

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

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

*
*

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 陳忠貴王旨

2018-07-16T07:21:31Z

Martin:

{{Primary Source Document3
|Image = 진충귀왕지1394.jpg
|English =
|Chinese = 陳忠貴王旨
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1394
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

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

=='''Introduction'''==
1394年(太祖 3)에 3月 27日에 陳忠貴를 嘉靖大夫·商議中樞院事·都評議使司使·兼義州等處都兵馬使·義州牧使에 任命하는 告身이다.

朝鮮이 建國된 以後 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고도 하였다.<ref>『太祖實錄』卷2, 1年(1392) 10月 25日(癸酉). 改告身式: 一品至四品, 賜王旨曰官敎, 五品至九品, 門下府奉敎給牒曰敎牒.</ref> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗忠烈王 때부터 旣存의 宣旨代身使用되기 始作하였다. 朝鮮이 建國되고 나서도 文書樣式面에 있어서 큰 差異 없이 이어졌으나 1435年(世宗 17) 9月에 『經濟六典續典』의 改定內容을 反映하여 實際文書에서 使用하는 用語를 ‘敎旨’로 變更하도록 하였다.<ref>『世宗實錄』卷69, 17年(1435) 9月 3日(辛未). 吏曹啓: “『續典』, 改判爲敎, 改王者爲敎旨, 而官敎爵牒及外吏正朝安逸差貼, 仍稱王旨, 實爲未便, 請竝改以敎旨.” 從之.</ref> 이 告身은 『經國大典』의 四品以上告身式이 施行되기 以前까지 署經權의 變化에 따라 여러 次例任命對象官員의 範圍가 바뀌었지만 大體로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다.

[朝鮮王寶]는 朝鮮이 建國되고 나서 [高麗國王之印]을 返納하고, 이후 明惠宗이 내린 [朝鮮國王之印]을 使用하기 前인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.<ref>『太祖實錄』卷3, 2年(1393) 3月 9日(甲寅). …送納高麗恭愍王時所降金印一顆. 　『太宗實錄』卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.…</ref>

朝鮮時代國內에서 만든 國璽는 [朝鮮王寶]가 唯一한데, [朝鮮國王之印]과 달리 ‘印’字가 아닌 ‘寶’字를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 以前의 特殊한 性格을 보여준다고 할 수 있다. [朝鮮王寶]는 以後滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 使用하게 하였으며,<ref>『英祖實錄』卷60, 20年(1744) 12月 24日(丁卯). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.</ref> 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 鍍金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다.

草書體로 作成된 大部分의 朝鮮初期告身들과 달리 楷書體로 作成되어 있는 점이 獨特하다.

嘉靖大夫는 朝鮮開國初期文武百官의 官制를 制定할 때 東班從二品上階로 規定되었고,<ref>『太祖實錄』卷1, 太祖 1年(1392) 7月 28日(丁未). …從二品嘉靖大夫·嘉善大夫…</ref> 『經國大典』에서도 同一하게 維持되었다.

商議中樞院事는 啓復, 出納, 兵機, 軍政, 宿衛, 警備, 差攝等의 일을 管掌하는 中樞院의 從二品官職이다.

都評議使司使는 都評議使司의 官職으로 1392年(太祖 1) 7月 28日에 制定된 文武百官官制에 따르면 正2品인 判中樞院事가 擔當하도록 되어 있었다. 그러나 같은해 12月 13日에 商議中樞院事도 都評議使司의 官職을 겸하게 하면서 本告身에서처럼 商議中樞院事인 陳忠貴가 都評議使司使를 兼職하게 된 것으로 보인다. 都評議使司는 高麗時代非定期的인 會議機構였던 都兵馬使의 後身으로 1279年(忠烈王 5)에 都評議使司로 改稱되면서 構成과 機能이 擴大되어 國政의 中心機構로 變化하였으며 이러한 性格은 朝鮮建國以後에도 이어졌으나 1400年(定宗 2)에 議政府로 改編되었다.<ref>『定宗實錄』卷4, 定宗 2年(1400) 4月 6日(辛丑). 命門下侍郞贊成事河崙, 更定官制. 改都評議使司爲議政府…</ref>

都兵馬使는 朝鮮初期의 外官職으로 後에 都節制使, 僉節制使等으로 名稱을 改定하였다.<ref>『世宗實錄』卷22, 世宗 5年(1423) 11月 22日(己亥). 吏曹啓凡稱都兵馬使·兵馬使乃前朝之制今旣改以兩府以上稱都節制使三品稱僉節制使惟各鎭兵馬使仍舊未便請各鎭兵馬使三品則稱僉節制使四品則同僉節制使從之</ref>

牧使는 高麗成宗代에 처음 設置된 外官職으로 『經國大典』에서는 義州牧使를 正3品外官職으로 規定하고 있다.<ref>“(正三品)…牧使三【安州定州義州】 ” 『經國大典』「吏典」外官職/平安道.</ref>

陳忠貴(?~1412)의 本貫은 三陟이다. 朝鮮建國以後僉節制使, 商議中樞院事, 義州都兵馬使等을 歷任하였고, 1395年(太祖 4)에 開國原從功臣에 策錄되어 錄券과 함께 田 30結과 奴婢 3口를 받았다. 이 錄券은 寶物 1160號로 指定되었고, 陳忠貴告身은 寶物 1161號로 指定되어 國立中央博物館에 所藏되어있다.

<references/>

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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(1) 王旨

(2) 　陳忠貴, 爲嘉靖大夫·商議中樞

(3) 　院事․都評議使司使․兼義州等

(4) 　處都兵馬使․義州牧使者.

(5) 　洪武二十七年三月二十七日.

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The Kings command,

Jin Chunggwi (陳忠貴, Chin Ch'unggwi) is to serve as Grand Master of Admirable Tranquility, Deliberator in the Privy Council, Officer in the Supreme Council, and concurrently as Military Commander of Uiju and other places, as well as County Magistrate of Uiju.

The 27th year of the Hongwu Emperor (1394), 3rd month, 27th day.

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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 朴趾源擬請疏通疏

2018-07-16T05:42:05Z

Martin:

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

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

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

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

=='''Translation'''==

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

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

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

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

*Discussion Questions:

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

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

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

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

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

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

*Discussion Questions:

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

Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them.

The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice.
''The Offices of Zhou'' (周官, also known as the Rites of Zhou) details the system of officials established by the Duke of Zhou (周公, acted as regent during the Zhou dynasty and his generally viewed as meritious ruler). The ''Table of Occupants of High State Offices'' (百官公卿表, a table in the Book of Han showing the process of official appointment in the Han) in the ''Book of Han'' (漢書, the official history of the former Han dynasty by Ban Gu) distinguishes the different positions. Then within them, we should be able to find quite a lot texts that prohibit or obstruct secondary sons! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on.

Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.]
Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death.

If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration (經國大典) took this provisions without deliberation.

*Discussion Questions:

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

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

7 祁子兆 (pinyin: Qí Zǐzhào).

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

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

*Discussion Questions:

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

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

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

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

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

*Footnotes:

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

*Discussion Questions:

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

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

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

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

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

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

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

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

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

忍情棄恩而蔑重本。舍親取䟽而故欺君。

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

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

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

*Discussion Questions:

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

噫。非天之降才爾殊也。

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

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

此特培養殊方。趨向異路耳。

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

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

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

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

特不培養而作成之庸。何責乎無人於其間哉。

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

或承嫡傳而不刊庶名。

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

雖遠年代而永爲賤屬。實同奴婢之律。

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

*Discussion Questions:

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

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

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

(Translation) 朴趾源擬請疏通疏

2018-07-16T05:38:25Z

Martin:

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

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

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

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

=='''Translation'''==

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

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

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

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

*Discussion Questions:

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

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

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

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

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

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

*Discussion Questions:

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

Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them.

The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice.
“The Offices of Zhou”(周官, also known as the Rites of Zhou) details the system of officials established by the Duke of Zhou (周公, acted as regent during the Zhou dynasty and his generally viewed as meritious ruler). The "Table of Occupants of High State Offices" (百官公卿表, a table in the Book of Han showing the process of official appointment in the Han) in the Book of Han (漢書, the official history of the former Han dynasty by Ban Gu) distinguishes the different positions. Then within them, we should be able to find quite a lot texts that prohibit or obstruct secondary sons! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on.

Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.]
Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death.

If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration took this provisions without deliberation.

*Discussion Questions:

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

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

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

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

7 祁子兆 (pinyin: Qí Zǐzhào).

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

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

*Discussion Questions:

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

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

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

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

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

*Footnotes:

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

*Discussion Questions:

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

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

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

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

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

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

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

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

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

忍情棄恩而蔑重本。舍親取䟽而故欺君。

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

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

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

*Discussion Questions:

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

噫。非天之降才爾殊也。

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

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

此特培養殊方。趨向異路耳。

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

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

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

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 朴趾源擬請疏通疏

2018-07-16T05:36:34Z

Martin:

{{Primary Source Document3
|Image = 연암집권3의청소통소0.JPG
|English = Status change in late Joseon Society
|Chinese = 擬請疏通疏
|Korean = 의청소통소(''Uicheongsotongso'')
|Genre = [[Literati Writings]]
|Type =
|Author = 朴趾源
|Year = 1932
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
　
　
=='''Introduction'''==
　
　
=='''Original Script'''==

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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕
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末品之中。雖其守分行素。佚厄而不愍。聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開國之定制。百年之後。宣廟始許赴擧。及仁祖。又許三曹。由是觀之。列朝更張變通之聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我殿下軆天莅物。聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分國制兩事而已。噫。遐方之
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死國家之不暇矣。今日王政之大者。無過於此大聖人壽考作人之功云云。
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Ren, Ruixin)'''===
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云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。
The heaven bestow talent on everything equally. As a result, the leaves on the top of the tree and paralleled branches get same amount of rain and dew, rotten trunk and dirt could be the breeding ground of glossy ganoderma. Sages keep the country politically stable, and there is neither lowliness nor nobleness between ministers.

詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。
诗经 says: king文王 lived a long life, his appointments of the elite were quiet appropriate. Therefore, the kingdom was able to reach at a peaceful status. The good reputation of the king lasts for a long time.

嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。
Alas, our country has banned 庶孽 for over 300 years. No maladministration can be worse than this. If we look back to the ancient times, there are precedents of this action. If we check with the law and discipline rite, there aren't any bases of this action too. This is just some hypocrites乘機售憾 and finally became a major discrimination. After that, people who are in power託論名高，and this misconduct was inherited as a custom, never ever abolished.
由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中治軆。蕩蕩設官。須賢分職。惟能一軆均缺。豈復差於缺哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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同是世胄。銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。
不肯等列。固其勢也。雖然。此實專門濟私之。大非有國共公之通道也。
臣請極言其失也。Because of this, descendants from same clans were evaluated closely, once their political positions had been decided, there would be shames and anger arising (among them) due to the fact that illegitimate offsprings’(secondary sons') fame and achievements had been tarnished, leading to their omission from society. Even though this means of bestowing official titles particularly satisfies individual interests, it does not serve public interests. I appeal to present all its mistakes.

夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。Generally speaking, there indeed are differences between people who was born by a concubine and who was born by a legal wife. However, considering the fact that they belong to the same family, how can they disappoint their country, and thus be banned and abolished, not even ranked as a petty official. Mencius says, if there are no virtuous men, barbarians can not be controlled; if there are no barbarians, virtuous men can not be nurtured. Virtuous men and barbarians were usually distinguished by their ranks. It was the custom that officials of Emperor Yao followed to promote the poor, while spreading great virtues. There were no accurate/clear means to select officials based on Cheng Tang (King of Shang)’s ruling strategies. Since the Xia-Shang-Zhou period, there were distinctions between virtuous men and base people; however, there were no hierarchies among civil examination graduates. No one cared about individual’s affiliations.

而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。Moreover, secondary sons of yangban in our state usually connected to next generations, (due to…) how can we merely define a person’s rank based on the inferiority of his mother’s family clan, and thus neglect the prosperousness of his original clan. Since the Jin and Tang dynasties, even though meritorious families gradually became more influential, the officials of 江左 did not oppose 陶侃, the noble clans of 王謝 regarded 周顗 as their colleagues. 蘇𨘀 was the secondary son of 蘇瓌, but he achieved the position of director (?). 李愬 was the illegitimate child of李晟, but he obtained the position of grand commandant. Both韓琦 and 范仲淹 were wise chief ministers of the Song dynasty, 胡寅, 陳瓘 and 鄒浩 were famous Confucian scholars. Why secondary sons were not abandoned during that time? In fact, when people talked about clans, they only emphasized (paid attention to) fathers’ clans and did not ask mothers’ clans. The reason they did not care much about mothers’ clans was that they emphasized their original clans.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。

Even though one's mother is from a prestige family, as his father has a very low status, we cannot say he is from a prominent clan. This is also crystal clear. In the previous dynasty (Goryeo), Jung Moonbae(鄭文培) was appointed the Minister of Rituals; Lee Sehwang(李世璜) 1took the position of audience usher; and Kwon Junghwa(權仲和)2 was designated as Great Keeper of the Fundamental Laws, who was appointed Executive Office of the Department of State Affairs after the transition to our dynasty. Should we follow the laws of the contemporary dynasty, sages like Tao Kan(陶侃)3 and Zhou Yi(周𫖮)4would not have been respected [placed] as the reputed. Talent people such as Su Wu(蘇武) 5and Li Ling(李陵) 6 would not have taken the positions in the bureaucratic system.

韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。流光於百代耶。此臣所謂稽之往古而無其法者也。

People like Han Qi(韓琦)7, Fan Zhongyan(范仲淹)8, Hu Yin(胡寅)9 , Chen Guan(陈瓘)10 and Zou Hao(鄒浩)11 would have been eliminated with regard to recommending officials. (For example,) in terms of civil officials, they cannot surpass officials at the office of Editorial Review; as to the hereditary positions 12, they are only able to be a jailor. Their positions cannot get rid of lower ranks 13 and the salary is very slender. Their achievements, merits, ambition and moral principle would not neither impress the current generation nor be glorified by later generations. This is why I say there are no precedents if we trace back througout the ancient times.

經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺(?)。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。

In accordance with the classic (liji 禮記)，it says that secondary sons are not allowed the three years’ mourning clothes for primary sons. Zheng Xuan(鄭玄)14 comments that the secondary sons are the brothers of those who are the legitimate successors of their father. Seo “庶” means distance. Even secondary sons are instinctively inferior, but the current discrimination and distance (from the primary sons) are too strict. As to the sons of concubines with lower status, their social status are even more secondary sons. However, why people do not discriminate them? It is because liji regulates the order. Therefore, the legitimate lineage cannot be divided into two branches, and there is no concession in terms of gradation.

記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。

In liji, it says that since secondary sons and secondary grandsons had been favored by their parents, they would not decrease any respect for their parents even after they passed away. Chen Hao(陳澔) comments that parents (always) favor those who were given birth by the lowborn. Although secondary sons were given birth by concubines, they are still well guided and valued (by the parents). That people do not dare to ignore and alienate them is because they appreciate their root and respect the ancestors. The Code of Great Ming Dynasty (大明會典) says that in terms of the hereditary institute, the eldest secondary son will inherit the position in case of the people do not have primary sons or grandsons. The eldest secondary son refers to the sons of concubines. Generally, the function rituals are to discriminate things clearly when there is confusion. That is why it regulates names and clarifies duties. Even though two peoples were given birth by the same mother, their status are differentiated.

1 Jung Moonbae(鄭文培) and Lee Sehwang(李世璜) were two prominent officials in Goryeo dynasty, whose biographies were recorded in 《규사》(葵史).

2 Kwon Junghwa(權仲和, 1322∼1408) was a civil official and medical doctor during the late Goryeo and the early Joseon period.

3Tao Kan (Chinese: 陶侃; pinyin: Táo Kǎn) (259–334), courtesy name Shixing (士行), formally Duke Huan of Changsha (長沙桓公), was a renowned Jin Dynasty (265-420) general and governor. He was the great-grandfather of the Jin Dynasty poet Tao Yuanming.

4周𫖮（269年－322年），字伯仁，汝南安城（今河南省汝南县东南）人，西晋安东将军周浚之子，西晋及东晋官员。

5Su Wu(蘇武) (140 BC - 60 BC) was a Chinese diplomat and statesman of the Han Dynasty. He is known in Chinese history for making the best of his mission into foreign territory.

6 Li Ling(李陵) (? ~ 74 BC), courtesy name Shaoqing (少卿), was a Han Dynasty general, who served under the reign of Emperor Wu (汉武帝) and later defected to the Xiongnu after being defeated in an expedition in 99 BC.

7韩琦（1008年－1075年），字稚圭，自号赣叟。相州安阳（今属河南）人，北宋大臣。南宋北伐统帅韩侂胄曾祖。北宋真宗大中祥符元年生，出身世宦之家，父韩国华累官至右谏议大夫。韩琦3岁父母去世，由诸兄扶养

8范仲淹（989年10月1日[1]－1052年6月19日），字希文，谥文正，好弹琴，尤其《履霜》一曲，人称范履霜。北宋政治家、文学家、军事家、教育家。隔年（990年）父亲武宁节度使范墉不幸逝世，母亲谢氏带着范仲淹将范墉灵柩安葬于苏州老家天平山范氏祖茔后，暂住附近的咒钵庵内，想守丧三年。但因苏州范氏家族不接纳范仲淹母子，弃之不管，孤儿寡母，贫而无依。家贫无奈之下，谢氏改嫁给了时任苏州推官的朱文翰。

9胡寅（1098年－1156年），字明仲，建宁崇安（今武夷山市）人。生于宋哲宗元符元年（1098年），因家中多子养不起被父母遗弃，祖母吴氏将他送给堂叔胡安国收养。

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

11邹浩（1060—1111），字志完，著《道乡集》四十卷，《四库总目》传于世。

12음서(蔭敍) 또는 음서제(蔭敍制)는 고려와 조선 시대에 중신 및 양반의 신분을 우대하여 친족 및 처족을 과거와 같은 선발 기준이 아닌 출신을 고려하여 관리로 사용하는 제도이다. 음보(蔭補), 문음(門蔭), 음사(蔭仕), 음직(蔭職)이라고도 표기하며, 음덕(蔭德)으로 표현하기도 한다.

13유품(流品), 고려·조선시대 정1품에서 종9품까지 18품계를 통틀어 이르던 말. 고려에서는 유품, 즉 품계로서 7품 이하를 참외관(參外官) 또는 참하관(參下官)이라 했고, 6품 이상을 참내관(參內官) 또는 참상관(參上官)·참관(參官)이라 하였는데, 예외로 5·6품인 참외관이 있었다.

14 Zheng Xuan (127–200), courtesy name Kangcheng (康成), was an influential Chinese commentator[1] and Confucian scholar near the end of the Han Dynasty.

*Discussion Questions:

==='''Student 4 : Martin'''===
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夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them.

The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice.
“The Offices of Zhou”(周官, also known as the Rites of Zhou) established the system of officials by the Duke of Zhou (周公, acted as regent during the Zhou dynasty and his generally viewed as meritious ruler). The "Table of Occupants of High State Offices" (百官公卿表, a table in the Book of Han showing the process of official appointment in the Han) in the Book of Han (漢書, the official history of the former Han dynasty by Ban Gu) distinguishes the different positions. Then within them, we should be able to find quite a lot texts that prohibit or obstruct secondary sons! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on.

Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.]
Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death.

If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration took this provisions without deliberation.

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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4.
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

5.(My own numbering..)
庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。

As to depriving the bastards of the qualification for civil examination blocking their path to the employment, the list of clauses are inserted in the writing(what writing?). When it comes to the tragedy of the year of Muo, the literati(how do we translate 士?) accumulated resentment toward Ryu Jagwang and had no recourse for relieving its anger. It became more severe and deeper. that with which they relieved their anger was also truly sad(probably referring to the policy toward the bastards). However, how could the traitors only be from the likes of Ryu Jagwang since ancient times? Unfortunately, one such traitor appeared from those who are sons of concubines, and due to this one Jagwang, the path of the bastards are completely blocked. If the would be traitor unfortunately steps into the likes of the families of literati(Does 士族 implies kinship relations?), by what law in the future would one deal with this? Ah! the holder of Confucian heritage and the literary master succeed each other with abundance. Upon pivoting once, one bends on one's separate doctrine. Upon pivoting twice, one is carried away by that which one's pedigree lineage esteems. The Way Leaning of Songikpil(Songikp'il), Ijungho, and Gimgeungong(Kimgŭn'gong), Enacting Righteousness of Bak Jihwa(Pak Chihwa), I Daesun and JoSin(Cho Shin), the Letter of Eo Mujeok(Ŏ mujŏk), Eo Sukgwon(ŏ sukkwŏn), Yang Saeon(yang saŏn), I Dal, Sin Huigye(shin hŭigye), Yang Daebak, and Bakpyo(pak p'yo), and the Brilliance of Ryu join Choe Myeongnyong(ch'oe myŏngnyong), and Ryu Sibeon(ryu shibŏn). ....

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
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*Translations:
今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 
Nowadays secondary sons are not allowed to become even a 郞署 (official title?), how can they dare to expect becoming a 侍從 (official title)? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they rank temporarily in the official order and eventually become the same as lower ranking servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot endure undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has diseases that endanger his heart. The Book of Rites says,"Entering the school according to their teeth." According to their teeth means according to their age. The Mean says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth." According to their hairs means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to make clear of human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at Piyong [the highest educational institution during the Zhou period], where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. The Analects says, "Using culture to meet friends, using friendship to supplement benevolence." Mencius says, "Friendship means befriending one's virtue." Therefore, "Do not befriend one base on seniority, social status, nor familial relationship." Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。

[If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldn}} {{Gu'an}} be ashamed from being as a secondary son? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving3, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing4 of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}5 but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic?

夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。
於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。

Those who do not have a son, adopt one; by this mean they have a succession and {{transmit [their legacy] to their grandson}}. In the past, Shi Daizhong6 did not have a proper son but did have six secondary sons. The one he chose that way as [his] descendant was the worthy Qi Zizhao7。Various persons designating [this as being] illlegal according to the Tang law came during one year. It was commented as: "The first son of the proper wife is a proper son. [But] if a married woman exceeds fifty years old, she will not give birth again. Thereby, transmitting [his heritage] to an adopted is proper [in this case]." {{The one that was not adopted as primary son followed the law.}} This way, it prevented the sources of trouble. The Great Ming Code8 required that all the adopted sons that were illegal be flogged. A proper wife exceeded fifty years old and did not have a son should adopt a primary son. If it was not an adopted primary son, it was the same crime. As for the Gyeongguk Daejeon9, if the proper wife has no son, then one should find an affiliated son from the same [proper] lineage and [make him] succeed [to the father].
Thereupon, this ___

1 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty.

2 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan Dynasty.}}

3 揖讓: when a host or a guest invites the other to enter or sit somewhere first.

4 一事: "the one thing" can be understood as "their progeniture".

5 遺: that is, having successors as a father.

6 石駘仲 (pinyin: Shí Dàizhòng): one of the kings of the Wei (卫, pinyin: Wèi) during China's Spring and Autumn Period (770-476/403 BCE).

7 祁子兆 (pinyin: Qí Zǐzhào).

8 大明律 (pinyin: Dà Míng Lǜ): the Great Ming Code was written between 1368 and 1584 and served as a reference book of law for ruling the empire.

9 經國大典 (MR: Kyôngguk Taejôn): a complete code of law promulgated in 1485 that includes every law, acts, customs, ordinances released since the late Goryeo Dynasty to the early Joseon Dynasty.

*Discussion Questions:

==='''Student 9 : (Mengheng)'''===
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*translations:

9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。

When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous?

先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。

The former righteous minister Jo Gwangjo proposed in the court: “The notables in our court is not as many as that in the Chinese court. Also, there is a legal discrimination toward illegitimate sons. Generally, should there be the difference between legitimate and illegitimate sons in terms of people’s and ministers’ mind of demonstrating loyalty? Offering governmental positions based on bias is the thing I deeply feel sorry for. Please choose the merited ones among the illegitimate sons. Since some descendants of celebrities and nobles who may not comply with their obligations, it is necessary to legalize regulations on them.” When it came up to the period under King Seonjo’s reign, 1600 people, including Sin Bun, submitted memorials to the king to file an appeal for this discriminated system. The king then gave his royal instruction: “sunflowers and the flowers and leaves of winged beans tend to grow toward the direction where the sun is, and among them there is no differentiation between the main and secondary branches. If people and ministers want to express their loyalty to kings, how could there be a differentiation between legitimate and illegitimate son?” For this reason, the former righteous minister Yi I first suggested the proposal of offering governmental positions to both legitimate and illegitimate sons. Illegitimate sons then first time had the chance to take the civil service examination. The former righteous minister Sung Hoon and Jo Heon all submitted memorials to kings to ask for allowing illegitimate sons to be assigned to high positions in the government.

*Footnotes:

《禮記正義》: 『「焄蒿淒愴，此百物之精也」者，焄，謂香臭也，言百物之氣，或香或臭。蒿，謂烝出貌，言此香臭烝而上，出其氣蒿然也。「淒愴」者，謂此等之氣，人聞之情有淒有愴。「百物之精也」者，人氣揚於上為昭明，百物之精氣為焄蒿淒愴，人與百物共同，但情識為多，故特謂之「神」。此經論人，亦因人神言百物也。「神之著也」者，人氣發揚於上為昭明，是人神之顯著。』、『「眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土」』、
『正義曰：此一經明鬼神之事。「眾生必死」者，言物之眾賓而生必皆有死。「死必歸土」者，言萬物死者皆歸於土。此一經因而言物，實是本說人也。「此之謂鬼」者，鬼，歸也，此歸土之形，故謂之鬼也。「骨肉斃於下，陰為野土」者，此覆說歸土之義也。言死，骨肉斃敗於地下，依陰於地為野澤土壤。謂在田野，故稱為「野土」。俗本「陰」作「蔭」字也。』、『其氣發揚於上，為昭明，焄蒿淒愴，此百物之精也，神之著也。焄，謂香臭也。蒿，謂氣烝出貌也。上言眾生，此言百物，明其與人同也，不如人貴爾。』、『《詩》云：「明發不寐，有懷二人。」文王之《詩》也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半，饗之必樂，已至必哀。」明發不寐，謂夜至旦也。祭之明日，謂繹日也。言繹之夜不寐也，二人，謂父、母，容屍侑也。』、『「致愛則存」者，謂孝子致極愛親之心，則若親之存，以嗜欲不忘於親故也。「致愨則著」者，謂孝子致其端愨敬親之心，則若親之顯著，以色不忘於目、聲不忘於耳故也。「著、存不忘乎心」者，言如親之存在，恆想見之，不忘於心。既思念如此，何得不敬乎！』、『正義曰:此一經明祭之日孝子想念其親入室僾然必有見乎其位者謂祭之日朝初入廟室時也初入室陰厭時孝子當想象僾僾髣髣見也詩云愛而不見見如見親之在神位也故論語云祭如在』

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
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*Translation:
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。

"I beg you to make a decision." Kim Suhong金壽弘, the deceased Second Deputy Director of the Royal House Administration 知事 submitted a memorial to ask appointment of secondary sons, which never happened.

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

Yi Mu李袤, the deceased 判書 [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General大司憲. [Nonetheless,] Kim Hui, the First Royal Seceretary都承旨 declined this memorial not to be submitted.

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

After then, Choe Seokjeong崔錫鼎, the deceased 相臣 submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel 吏曹判書. Such discussions continued for a long time, but they were never carried out. How can this be so?

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

Alas, [this is] all but schemes [of those who care] only for their family and private gains. The further these schemes develop, the more they become obsessed with social reputation and justification. As for the authority of those who can block or manipulate someone's employment, the heavier it becomes, the further they go against the founders' regulations.

忍情棄恩而蔑重本。舍親取䟽而故欺君。

This is to restrain human nature and to desert kindness; instead, the original heredity is being ignored. They deceive their king by abandoning direct lineage and adopting distant relatives.

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed.

*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
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12

噫。非天之降才爾殊也。

Alas, It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.1)

1) This is quoted from "Mencius." See Mencius 6A:7; Legge 1960, 2:404.

此特培養殊方。趨向異路耳。

This is only because of the different method of cultivating them and the different path that leads them.

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

Mencius said, “If it receives its proper nourishment, there is nothing which will not grow. If it loses its proper nourishment, there is nothing which will not decay away.” 2)

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 朴趾源擬請疏通疏

2018-07-16T05:26:32Z

Martin:

{{Primary Source Document3
|Image = 연암집권3의청소통소0.JPG
|English = Status change in late Joseon Society
|Chinese = 擬請疏通疏
|Korean = 의청소통소(''Uicheongsotongso'')
|Genre = [[Literati Writings]]
|Type =
|Author = 朴趾源
|Year = 1932
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
　
　
=='''Introduction'''==
　
　
=='''Original Script'''==

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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕
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末品之中。雖其守分行素。佚厄而不愍。聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開國之定制。百年之後。宣廟始許赴擧。及仁祖。又許三曹。由是觀之。列朝更張變通之聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我殿下軆天莅物。聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分國制兩事而已。噫。遐方之
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死國家之不暇矣。今日王政之大者。無過於此大聖人壽考作人之功云云。
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Ren, Ruixin)'''===
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云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。
The heaven bestow talent on everything equally. As a result, the leaves on the top of the tree and paralleled branches get same amount of rain and dew, rotten trunk and dirt could be the breeding ground of glossy ganoderma. Sages keep the country politically stable, and there is neither lowliness nor nobleness between ministers.

詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。
诗经 says: king文王 lived a long life, his appointments of the elite were quiet appropriate. Therefore, the kingdom was able to reach at a peaceful status. The good reputation of the king lasts for a long time.

嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。
Alas, our country has banned 庶孽 for over 300 years. No maladministration can be worse than this. If we look back to the ancient times, there are precedents of this action. If we check with the law and discipline rite, there aren't any bases of this action too. This is just some hypocrites乘機售憾 and finally became a major discrimination. After that, people who are in power託論名高，and this misconduct was inherited as a custom, never ever abolished.
由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中治軆。蕩蕩設官。須賢分職。惟能一軆均缺。豈復差於缺哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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同是世胄。銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。
不肯等列。固其勢也。雖然。此實專門濟私之。大非有國共公之通道也。
臣請極言其失也。Because of this, descendants from same clans were evaluated closely, once their political positions had been decided, there would be shames and anger arising (among them) due to the fact that illegitimate offsprings’(secondary sons') fame and achievements had been tarnished, leading to their omission from society. Even though this means of bestowing official titles particularly satisfies individual interests, it does not serve public interests. I appeal to present all its mistakes.

夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。Generally speaking, there indeed are differences between people who was born by a concubine and who was born by a legal wife. However, considering the fact that they belong to the same family, how can they disappoint their country, and thus be banned and abolished, not even ranked as a petty official. Mencius says, if there are no virtuous men, barbarians can not be controlled; if there are no barbarians, virtuous men can not be nurtured. Virtuous men and barbarians were usually distinguished by their ranks. It was the custom that officials of Emperor Yao followed to promote the poor, while spreading great virtues. There were no accurate/clear means to select officials based on Cheng Tang (King of Shang)’s ruling strategies. Since the Xia-Shang-Zhou period, there were distinctions between virtuous men and base people; however, there were no hierarchies among civil examination graduates. No one cared about individual’s affiliations.

而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。Moreover, secondary sons of yangban in our state usually connected to next generations, (due to…) how can we merely define a person’s rank based on the inferiority of his mother’s family clan, and thus neglect the prosperousness of his original clan. Since the Jin and Tang dynasties, even though meritorious families gradually became more influential, the officials of 江左 did not oppose 陶侃, the noble clans of 王謝 regarded 周顗 as their colleagues. 蘇𨘀 was the secondary son of 蘇瓌, but he achieved the position of director (?). 李愬 was the illegitimate child of李晟, but he obtained the position of grand commandant. Both韓琦 and 范仲淹 were wise chief ministers of the Song dynasty, 胡寅, 陳瓘 and 鄒浩 were famous Confucian scholars. Why secondary sons were not abandoned during that time? In fact, when people talked about clans, they only emphasized (paid attention to) fathers’ clans and did not ask mothers’ clans. The reason they did not care much about mothers’ clans was that they emphasized their original clans.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。

Even though one's mother is from a prestige family, as his father has a very low status, we cannot say he is from a prominent clan. This is also crystal clear. In the previous dynasty (Goryeo), Jung Moonbae(鄭文培) was appointed the Minister of Rituals; Lee Sehwang(李世璜) 1took the position of audience usher; and Kwon Junghwa(權仲和)2 was designated as Great Keeper of the Fundamental Laws, who was appointed Executive Office of the Department of State Affairs after the transition to our dynasty. Should we follow the laws of the contemporary dynasty, sages like Tao Kan(陶侃)3 and Zhou Yi(周𫖮)4would not have been respected [placed] as the reputed. Talent people such as Su Wu(蘇武) 5and Li Ling(李陵) 6 would not have taken the positions in the bureaucratic system.

韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。流光於百代耶。此臣所謂稽之往古而無其法者也。

People like Han Qi(韓琦)7, Fan Zhongyan(范仲淹)8, Hu Yin(胡寅)9 , Chen Guan(陈瓘)10 and Zou Hao(鄒浩)11 would have been eliminated with regard to recommending officials. (For example,) in terms of civil officials, they cannot surpass officials at the office of Editorial Review; as to the hereditary positions 12, they are only able to be a jailor. Their positions cannot get rid of lower ranks 13 and the salary is very slender. Their achievements, merits, ambition and moral principle would not neither impress the current generation nor be glorified by later generations. This is why I say there are no precedents if we trace back througout the ancient times.

經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺(?)。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。

In accordance with the classic (liji 禮記)，it says that secondary sons are not allowed the three years’ mourning clothes for primary sons. Zheng Xuan(鄭玄)14 comments that the secondary sons are the brothers of those who are the legitimate successors of their father. Seo “庶” means distance. Even secondary sons are instinctively inferior, but the current discrimination and distance (from the primary sons) are too strict. As to the sons of concubines with lower status, their social status are even more secondary sons. However, why people do not discriminate them? It is because liji regulates the order. Therefore, the legitimate lineage cannot be divided into two branches, and there is no concession in terms of gradation.

記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。

In liji, it says that since secondary sons and secondary grandsons had been favored by their parents, they would not decrease any respect for their parents even after they passed away. Chen Hao(陳澔) comments that parents (always) favor those who were given birth by the lowborn. Although secondary sons were given birth by concubines, they are still well guided and valued (by the parents). That people do not dare to ignore and alienate them is because they appreciate their root and respect the ancestors. The Code of Great Ming Dynasty (大明會典) says that in terms of the hereditary institute, the eldest secondary son will inherit the position in case of the people do not have primary sons or grandsons. The eldest secondary son refers to the sons of concubines. Generally, the function rituals are to discriminate things clearly when there is confusion. That is why it regulates names and clarifies duties. Even though two peoples were given birth by the same mother, their status are differentiated.

1 Jung Moonbae(鄭文培) and Lee Sehwang(李世璜) were two prominent officials in Goryeo dynasty, whose biographies were recorded in 《규사》(葵史).

2 Kwon Junghwa(權仲和, 1322∼1408) was a civil official and medical doctor during the late Goryeo and the early Joseon period.

3Tao Kan (Chinese: 陶侃; pinyin: Táo Kǎn) (259–334), courtesy name Shixing (士行), formally Duke Huan of Changsha (長沙桓公), was a renowned Jin Dynasty (265-420) general and governor. He was the great-grandfather of the Jin Dynasty poet Tao Yuanming.

4周𫖮（269年－322年），字伯仁，汝南安城（今河南省汝南县东南）人，西晋安东将军周浚之子，西晋及东晋官员。

5Su Wu(蘇武) (140 BC - 60 BC) was a Chinese diplomat and statesman of the Han Dynasty. He is known in Chinese history for making the best of his mission into foreign territory.

6 Li Ling(李陵) (? ~ 74 BC), courtesy name Shaoqing (少卿), was a Han Dynasty general, who served under the reign of Emperor Wu (汉武帝) and later defected to the Xiongnu after being defeated in an expedition in 99 BC.

7韩琦（1008年－1075年），字稚圭，自号赣叟。相州安阳（今属河南）人，北宋大臣。南宋北伐统帅韩侂胄曾祖。北宋真宗大中祥符元年生，出身世宦之家，父韩国华累官至右谏议大夫。韩琦3岁父母去世，由诸兄扶养

8范仲淹（989年10月1日[1]－1052年6月19日），字希文，谥文正，好弹琴，尤其《履霜》一曲，人称范履霜。北宋政治家、文学家、军事家、教育家。隔年（990年）父亲武宁节度使范墉不幸逝世，母亲谢氏带着范仲淹将范墉灵柩安葬于苏州老家天平山范氏祖茔后，暂住附近的咒钵庵内，想守丧三年。但因苏州范氏家族不接纳范仲淹母子，弃之不管，孤儿寡母，贫而无依。家贫无奈之下，谢氏改嫁给了时任苏州推官的朱文翰。

9胡寅（1098年－1156年），字明仲，建宁崇安（今武夷山市）人。生于宋哲宗元符元年（1098年），因家中多子养不起被父母遗弃，祖母吴氏将他送给堂叔胡安国收养。

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

11邹浩（1060—1111），字志完，著《道乡集》四十卷，《四库总目》传于世。

12음서(蔭敍) 또는 음서제(蔭敍制)는 고려와 조선 시대에 중신 및 양반의 신분을 우대하여 친족 및 처족을 과거와 같은 선발 기준이 아닌 출신을 고려하여 관리로 사용하는 제도이다. 음보(蔭補), 문음(門蔭), 음사(蔭仕), 음직(蔭職)이라고도 표기하며, 음덕(蔭德)으로 표현하기도 한다.

13유품(流品), 고려·조선시대 정1품에서 종9품까지 18품계를 통틀어 이르던 말. 고려에서는 유품, 즉 품계로서 7품 이하를 참외관(參外官) 또는 참하관(參下官)이라 했고, 6품 이상을 참내관(參內官) 또는 참상관(參上官)·참관(參官)이라 하였는데, 예외로 5·6품인 참외관이 있었다.

14 Zheng Xuan (127–200), courtesy name Kangcheng (康成), was an influential Chinese commentator[1] and Confucian scholar near the end of the Han Dynasty.

*Discussion Questions:

==='''Student 4 : Martin'''===
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夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them.

The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice.
“The Offices of Zhou” established the system of officials by the Duke of Zhou. The table of occupants of high state offices in the Book of Han distinguishes the different positions. Then within them, texts that prohibit or obstruct secondary sons quite a lot should be found! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on.

Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.]
Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death.

If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration took this provisions without deliberation.

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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4.
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

5.(My own numbering..)
庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。

As to depriving the bastards of the qualification for civil examination blocking their path to the employment, the list of clauses are inserted in the writing(what writing?). When it comes to the tragedy of the year of Muo, the literati(how do we translate 士?) accumulated resentment toward Ryu Jagwang and had no recourse for relieving its anger. It became more severe and deeper. that with which they relieved their anger was also truly sad(probably referring to the policy toward the bastards). However, how could the traitors only be from the likes of Ryu Jagwang since ancient times? Unfortunately, one such traitor appeared from those who are sons of concubines, and due to this one Jagwang, the path of the bastards are completely blocked. If the would be traitor unfortunately steps into the likes of the families of literati(Does 士族 implies kinship relations?), by what law in the future would one deal with this? Ah! the holder of Confucian heritage and the literary master succeed each other with abundance. Upon pivoting once, one bends on one's separate doctrine. Upon pivoting twice, one is carried away by that which one's pedigree lineage esteems. The Way Leaning of Songikpil(Songikp'il), Ijungho, and Gimgeungong(Kimgŭn'gong), Enacting Righteousness of Bak Jihwa(Pak Chihwa), I Daesun and JoSin(Cho Shin), the Letter of Eo Mujeok(Ŏ mujŏk), Eo Sukgwon(ŏ sukkwŏn), Yang Saeon(yang saŏn), I Dal, Sin Huigye(shin hŭigye), Yang Daebak, and Bakpyo(pak p'yo), and the Brilliance of Ryu join Choe Myeongnyong(ch'oe myŏngnyong), and Ryu Sibeon(ryu shibŏn). ....

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
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*Translations:
今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 
Nowadays secondary sons are not allowed to become even a 郞署 (official title?), how can they dare to expect becoming a 侍從 (official title)? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they rank temporarily in the official order and eventually become the same as lower ranking servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot endure undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has diseases that endanger his heart. The Book of Rites says,"Entering the school according to their teeth." According to their teeth means according to their age. The Mean says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth." According to their hairs means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to make clear of human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at Piyong [the highest educational institution during the Zhou period], where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. The Analects says, "Using culture to meet friends, using friendship to supplement benevolence." Mencius says, "Friendship means befriending one's virtue." Therefore, "Do not befriend one base on seniority, social status, nor familial relationship." Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
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*Translations:

其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。

[If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldn}} {{Gu'an}} be ashamed from being as a secondary son? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving3, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing4 of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}5 but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic?

夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。
於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。

Those who do not have a son, adopt one; by this mean they have a succession and {{transmit [their legacy] to their grandson}}. In the past, Shi Daizhong6 did not have a proper son but did have six secondary sons. The one he chose that way as [his] descendant was the worthy Qi Zizhao7。Various persons designating [this as being] illlegal according to the Tang law came during one year. It was commented as: "The first son of the proper wife is a proper son. [But] if a married woman exceeds fifty years old, she will not give birth again. Thereby, transmitting [his heritage] to an adopted is proper [in this case]." {{The one that was not adopted as primary son followed the law.}} This way, it prevented the sources of trouble. The Great Ming Code8 required that all the adopted sons that were illegal be flogged. A proper wife exceeded fifty years old and did not have a son should adopt a primary son. If it was not an adopted primary son, it was the same crime. As for the Gyeongguk Daejeon9, if the proper wife has no son, then one should find an affiliated son from the same [proper] lineage and [make him] succeed [to the father].
Thereupon, this ___

1 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty.

2 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan Dynasty.}}

3 揖讓: when a host or a guest invites the other to enter or sit somewhere first.

4 一事: "the one thing" can be understood as "their progeniture".

5 遺: that is, having successors as a father.

6 石駘仲 (pinyin: Shí Dàizhòng): one of the kings of the Wei (卫, pinyin: Wèi) during China's Spring and Autumn Period (770-476/403 BCE).

7 祁子兆 (pinyin: Qí Zǐzhào).

8 大明律 (pinyin: Dà Míng Lǜ): the Great Ming Code was written between 1368 and 1584 and served as a reference book of law for ruling the empire.

9 經國大典 (MR: Kyôngguk Taejôn): a complete code of law promulgated in 1485 that includes every law, acts, customs, ordinances released since the late Goryeo Dynasty to the early Joseon Dynasty.

*Discussion Questions:

==='''Student 9 : (Mengheng)'''===
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*translations:

9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。

When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous?

先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。

The former righteous minister Jo Gwangjo proposed in the court: “The notables in our court is not as many as that in the Chinese court. Also, there is a legal discrimination toward illegitimate sons. Generally, should there be the difference between legitimate and illegitimate sons in terms of people’s and ministers’ mind of demonstrating loyalty? Offering governmental positions based on bias is the thing I deeply feel sorry for. Please choose the merited ones among the illegitimate sons. Since some descendants of celebrities and nobles who may not comply with their obligations, it is necessary to legalize regulations on them.” When it came up to the period under King Seonjo’s reign, 1600 people, including Sin Bun, submitted memorials to the king to file an appeal for this discriminated system. The king then gave his royal instruction: “sunflowers and the flowers and leaves of winged beans tend to grow toward the direction where the sun is, and among them there is no differentiation between the main and secondary branches. If people and ministers want to express their loyalty to kings, how could there be a differentiation between legitimate and illegitimate son?” For this reason, the former righteous minister Yi I first suggested the proposal of offering governmental positions to both legitimate and illegitimate sons. Illegitimate sons then first time had the chance to take the civil service examination. The former righteous minister Sung Hoon and Jo Heon all submitted memorials to kings to ask for allowing illegitimate sons to be assigned to high positions in the government.

*Footnotes:

《禮記正義》: 『「焄蒿淒愴，此百物之精也」者，焄，謂香臭也，言百物之氣，或香或臭。蒿，謂烝出貌，言此香臭烝而上，出其氣蒿然也。「淒愴」者，謂此等之氣，人聞之情有淒有愴。「百物之精也」者，人氣揚於上為昭明，百物之精氣為焄蒿淒愴，人與百物共同，但情識為多，故特謂之「神」。此經論人，亦因人神言百物也。「神之著也」者，人氣發揚於上為昭明，是人神之顯著。』、『「眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土」』、
『正義曰：此一經明鬼神之事。「眾生必死」者，言物之眾賓而生必皆有死。「死必歸土」者，言萬物死者皆歸於土。此一經因而言物，實是本說人也。「此之謂鬼」者，鬼，歸也，此歸土之形，故謂之鬼也。「骨肉斃於下，陰為野土」者，此覆說歸土之義也。言死，骨肉斃敗於地下，依陰於地為野澤土壤。謂在田野，故稱為「野土」。俗本「陰」作「蔭」字也。』、『其氣發揚於上，為昭明，焄蒿淒愴，此百物之精也，神之著也。焄，謂香臭也。蒿，謂氣烝出貌也。上言眾生，此言百物，明其與人同也，不如人貴爾。』、『《詩》云：「明發不寐，有懷二人。」文王之《詩》也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半，饗之必樂，已至必哀。」明發不寐，謂夜至旦也。祭之明日，謂繹日也。言繹之夜不寐也，二人，謂父、母，容屍侑也。』、『「致愛則存」者，謂孝子致極愛親之心，則若親之存，以嗜欲不忘於親故也。「致愨則著」者，謂孝子致其端愨敬親之心，則若親之顯著，以色不忘於目、聲不忘於耳故也。「著、存不忘乎心」者，言如親之存在，恆想見之，不忘於心。既思念如此，何得不敬乎！』、『正義曰:此一經明祭之日孝子想念其親入室僾然必有見乎其位者謂祭之日朝初入廟室時也初入室陰厭時孝子當想象僾僾髣髣見也詩云愛而不見見如見親之在神位也故論語云祭如在』

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
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*Translation:
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。

"I beg you to make a decision." Kim Suhong金壽弘, the deceased Second Deputy Director of the Royal House Administration 知事 submitted a memorial to ask appointment of secondary sons, which never happened.

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

Yi Mu李袤, the deceased 判書 [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General大司憲. [Nonetheless,] Kim Hui, the First Royal Seceretary都承旨 declined this memorial not to be submitted.

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

After then, Choe Seokjeong崔錫鼎, the deceased 相臣 submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel 吏曹判書. Such discussions continued for a long time, but they were never carried out. How can this be so?

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

Alas, [this is] all but schemes [of those who care] only for their family and private gains. The further these schemes develop, the more they become obsessed with social reputation and justification. As for the authority of those who can block or manipulate someone's employment, the heavier it becomes, the further they go against the founders' regulations.

忍情棄恩而蔑重本。舍親取䟽而故欺君。

This is to restrain human nature and to desert kindness; instead, the original heredity is being ignored. They deceive their king by abandoning direct lineage and adopting distant relatives.

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed.

*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
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12

噫。非天之降才爾殊也。

Alas, It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.1)

1) This is quoted from "Mencius." See Mencius 6A:7; Legge 1960, 2:404.

此特培養殊方。趨向異路耳。

This is only because of the different method of cultivating them and the different path that leads them.

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

Mencius said, “If it receives its proper nourishment, there is nothing which will not grow. If it loses its proper nourishment, there is nothing which will not decay away.” 2)

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 朴趾源擬請疏通疏

2018-07-16T05:25:46Z

Martin:

{{Primary Source Document3
|Image = 연암집권3의청소통소0.JPG
|English = Status change in late Joseon Society
|Chinese = 擬請疏通疏
|Korean = 의청소통소(''Uicheongsotongso'')
|Genre = [[Literati Writings]]
|Type =
|Author = 朴趾源
|Year = 1932
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
　
　
=='''Introduction'''==
　
　
=='''Original Script'''==

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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕
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末品之中。雖其守分行素。佚厄而不愍。聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開國之定制。百年之後。宣廟始許赴擧。及仁祖。又許三曹。由是觀之。列朝更張變通之聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我殿下軆天莅物。聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分國制兩事而已。噫。遐方之
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死國家之不暇矣。今日王政之大者。無過於此大聖人壽考作人之功云云。
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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=='''References'''==
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=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Ren, Ruixin)'''===
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云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。
The heaven bestow talent on everything equally. As a result, the leaves on the top of the tree and paralleled branches get same amount of rain and dew, rotten trunk and dirt could be the breeding ground of glossy ganoderma. Sages keep the country politically stable, and there is neither lowliness nor nobleness between ministers.

詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。
诗经 says: king文王 lived a long life, his appointments of the elite were quiet appropriate. Therefore, the kingdom was able to reach at a peaceful status. The good reputation of the king lasts for a long time.

嗚呼。國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。
Alas, our country has banned 庶孽 for over 300 years. No maladministration can be worse than this. If we look back to the ancient times, there are precedents of this action. If we check with the law and discipline rite, there aren't any bases of this action too. This is just some hypocrites乘機售憾 and finally became a major discrimination. After that, people who are in power託論名高，and this misconduct was inherited as a custom, never ever abolished.
由是而公朝專尙門閥。缺遺才之歎。私家缺嚴缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威缺殊。而無益於國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於通朝耳。然而膠守名分之論。則枳塞轉深。諉以祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。筵陳箚論。前後相望。列聖建中治軆。蕩蕩設官。須賢分職。惟能一軆均缺。豈復差於缺哉。故未甞不臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。

*Discussion Questions:

==='''Student 2 : Ze, Xiaoyi'''===
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同是世胄。銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。
不肯等列。固其勢也。雖然。此實專門濟私之。大非有國共公之通道也。
臣請極言其失也。Because of this, descendants from same clans were evaluated closely, once their political positions had been decided, there would be shames and anger arising (among them) due to the fact that illegitimate offsprings’(secondary sons') fame and achievements had been tarnished, leading to their omission from society. Even though this means of bestowing official titles particularly satisfies individual interests, it does not serve public interests. I appeal to present all its mistakes.

夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於國家。而禁錮之廢絶之缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。Generally speaking, there indeed are differences between people who was born by a concubine and who was born by a legal wife. However, considering the fact that they belong to the same family, how can they disappoint their country, and thus be banned and abolished, not even ranked as a petty official. Mencius says, if there are no virtuous men, barbarians can not be controlled; if there are no barbarians, virtuous men can not be nurtured. Virtuous men and barbarians were usually distinguished by their ranks. It was the custom that officials of Emperor Yao followed to promote the poor, while spreading great virtues. There were no accurate/clear means to select officials based on Cheng Tang (King of Shang)’s ruling strategies. Since the Xia-Shang-Zhou period, there were distinctions between virtuous men and base people; however, there were no hierarchies among civil examination graduates. No one cared about individual’s affiliations.

而况國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之缺產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。Moreover, secondary sons of yangban in our state usually connected to next generations, (due to…) how can we merely define a person’s rank based on the inferiority of his mother’s family clan, and thus neglect the prosperousness of his original clan. Since the Jin and Tang dynasties, even though meritorious families gradually became more influential, the officials of 江左 did not oppose 陶侃, the noble clans of 王謝 regarded 周顗 as their colleagues. 蘇𨘀 was the secondary son of 蘇瓌, but he achieved the position of director (?). 李愬 was the illegitimate child of李晟, but he obtained the position of grand commandant. Both韓琦 and 范仲淹 were wise chief ministers of the Song dynasty, 胡寅, 陳瓘 and 鄒浩 were famous Confucian scholars. Why secondary sons were not abandoned during that time? In fact, when people talked about clans, they only emphasized (paid attention to) fathers’ clans and did not ask mothers’ clans. The reason they did not care much about mothers’ clans was that they emphasized their original clans.

*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我朝爲都評議使。若以我朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。

Even though one's mother is from a prestige family, as his father has a very low status, we cannot say he is from a prominent clan. This is also crystal clear. In the previous dynasty (Goryeo), Jung Moonbae(鄭文培) was appointed the Minister of Rituals; Lee Sehwang(李世璜) 1took the position of audience usher; and Kwon Junghwa(權仲和)2 was designated as Great Keeper of the Fundamental Laws, who was appointed Executive Office of the Department of State Affairs after the transition to our dynasty. Should we follow the laws of the contemporary dynasty, sages like Tao Kan(陶侃)3 and Zhou Yi(周𫖮)4would not have been respected [placed] as the reputed. Talent people such as Su Wu(蘇武) 5and Li Ling(李陵) 6 would not have taken the positions in the bureaucratic system.

韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。流光於百代耶。此臣所謂稽之往古而無其法者也。

People like Han Qi(韓琦)7, Fan Zhongyan(范仲淹)8, Hu Yin(胡寅)9 , Chen Guan(陈瓘)10 and Zou Hao(鄒浩)11 would have been eliminated with regard to recommending officials. (For example,) in terms of civil officials, they cannot surpass officials at the office of Editorial Review; as to the hereditary positions 12, they are only able to be a jailor. Their positions cannot get rid of lower ranks 13 and the salary is very slender. Their achievements, merits, ambition and moral principle would not neither impress the current generation nor be glorified by later generations. This is why I say there are no precedents if we trace back througout the ancient times.

經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與缺(?)。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。

In accordance with the classic (liji 禮記)，it says that secondary sons are not allowed the three years’ mourning clothes for primary sons. Zheng Xuan(鄭玄)14 comments that the secondary sons are the brothers of those who are the legitimate successors of their father. Seo “庶” means distance. Even secondary sons are instinctively inferior, but the current discrimination and distance (from the primary sons) are too strict. As to the sons of concubines with lower status, their social status are even more secondary sons. However, why people do not discriminate them? It is because liji regulates the order. Therefore, the legitimate lineage cannot be divided into two branches, and there is no concession in terms of gradation.

記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。

In liji, it says that since secondary sons and secondary grandsons had been favored by their parents, they would not decrease any respect for their parents even after they passed away. Chen Hao(陳澔) comments that parents (always) favor those who were given birth by the lowborn. Although secondary sons were given birth by concubines, they are still well guided and valued (by the parents). That people do not dare to ignore and alienate them is because they appreciate their root and respect the ancestors. The Code of Great Ming Dynasty (大明會典) says that in terms of the hereditary institute, the eldest secondary son will inherit the position in case of the people do not have primary sons or grandsons. The eldest secondary son refers to the sons of concubines. Generally, the function rituals are to discriminate things clearly when there is confusion. That is why it regulates names and clarifies duties. Even though two peoples were given birth by the same mother, their status are differentiated.

1 Jung Moonbae(鄭文培) and Lee Sehwang(李世璜) were two prominent officials in Goryeo dynasty, whose biographies were recorded in 《규사》(葵史).

2 Kwon Junghwa(權仲和, 1322∼1408) was a civil official and medical doctor during the late Goryeo and the early Joseon period.

3Tao Kan (Chinese: 陶侃; pinyin: Táo Kǎn) (259–334), courtesy name Shixing (士行), formally Duke Huan of Changsha (長沙桓公), was a renowned Jin Dynasty (265-420) general and governor. He was the great-grandfather of the Jin Dynasty poet Tao Yuanming.

4周𫖮（269年－322年），字伯仁，汝南安城（今河南省汝南县东南）人，西晋安东将军周浚之子，西晋及东晋官员。

5Su Wu(蘇武) (140 BC - 60 BC) was a Chinese diplomat and statesman of the Han Dynasty. He is known in Chinese history for making the best of his mission into foreign territory.

6 Li Ling(李陵) (? ~ 74 BC), courtesy name Shaoqing (少卿), was a Han Dynasty general, who served under the reign of Emperor Wu (汉武帝) and later defected to the Xiongnu after being defeated in an expedition in 99 BC.

7韩琦（1008年－1075年），字稚圭，自号赣叟。相州安阳（今属河南）人，北宋大臣。南宋北伐统帅韩侂胄曾祖。北宋真宗大中祥符元年生，出身世宦之家，父韩国华累官至右谏议大夫。韩琦3岁父母去世，由诸兄扶养

8范仲淹（989年10月1日[1]－1052年6月19日），字希文，谥文正，好弹琴，尤其《履霜》一曲，人称范履霜。北宋政治家、文学家、军事家、教育家。隔年（990年）父亲武宁节度使范墉不幸逝世，母亲谢氏带着范仲淹将范墉灵柩安葬于苏州老家天平山范氏祖茔后，暂住附近的咒钵庵内，想守丧三年。但因苏州范氏家族不接纳范仲淹母子，弃之不管，孤儿寡母，贫而无依。家贫无奈之下，谢氏改嫁给了时任苏州推官的朱文翰。

9胡寅（1098年－1156年），字明仲，建宁崇安（今武夷山市）人。生于宋哲宗元符元年（1098年），因家中多子养不起被父母遗弃，祖母吴氏将他送给堂叔胡安国收养。

10陈瓘，字子玉，春秋时代齐国的大夫田乞的儿子，田恒的庶兄。

11邹浩（1060—1111），字志完，著《道乡集》四十卷，《四库总目》传于世。

12음서(蔭敍) 또는 음서제(蔭敍制)는 고려와 조선 시대에 중신 및 양반의 신분을 우대하여 친족 및 처족을 과거와 같은 선발 기준이 아닌 출신을 고려하여 관리로 사용하는 제도이다. 음보(蔭補), 문음(門蔭), 음사(蔭仕), 음직(蔭職)이라고도 표기하며, 음덕(蔭德)으로 표현하기도 한다.

13유품(流品), 고려·조선시대 정1품에서 종9품까지 18품계를 통틀어 이르던 말. 고려에서는 유품, 즉 품계로서 7품 이하를 참외관(參外官) 또는 참하관(參下官)이라 했고, 6품 이상을 참내관(參內官) 또는 참상관(參上官)·참관(參官)이라 하였는데, 예외로 5·6품인 참외관이 있었다.

14 Zheng Xuan (127–200), courtesy name Kangcheng (康成), was an influential Chinese commentator[1] and Confucian scholar near the end of the Han Dynasty.

*Discussion Questions:

==='''Student 4 : Martin'''===
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夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them.
The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice.
“The Offices of Zhou” established the system of officials by the Duke of Zhou. The table of occupants of high state offices in the Book of Han distinguishes the different positions. Then within them, texts that prohibit or obstruct secondary sons quite a lot should be found! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on.
Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.]
Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death.
If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration took this provisions without deliberation.

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
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4.
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。

5.(My own numbering..)
庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。

As to depriving the bastards of the qualification for civil examination blocking their path to the employment, the list of clauses are inserted in the writing(what writing?). When it comes to the tragedy of the year of Muo, the literati(how do we translate 士?) accumulated resentment toward Ryu Jagwang and had no recourse for relieving its anger. It became more severe and deeper. that with which they relieved their anger was also truly sad(probably referring to the policy toward the bastards). However, how could the traitors only be from the likes of Ryu Jagwang since ancient times? Unfortunately, one such traitor appeared from those who are sons of concubines, and due to this one Jagwang, the path of the bastards are completely blocked. If the would be traitor unfortunately steps into the likes of the families of literati(Does 士族 implies kinship relations?), by what law in the future would one deal with this? Ah! the holder of Confucian heritage and the literary master succeed each other with abundance. Upon pivoting once, one bends on one's separate doctrine. Upon pivoting twice, one is carried away by that which one's pedigree lineage esteems. The Way Leaning of Songikpil(Songikp'il), Ijungho, and Gimgeungong(Kimgŭn'gong), Enacting Righteousness of Bak Jihwa(Pak Chihwa), I Daesun and JoSin(Cho Shin), the Letter of Eo Mujeok(Ŏ mujŏk), Eo Sukgwon(ŏ sukkwŏn), Yang Saeon(yang saŏn), I Dal, Sin Huigye(shin hŭigye), Yang Daebak, and Bakpyo(pak p'yo), and the Brilliance of Ryu join Choe Myeongnyong(ch'oe myŏngnyong), and Ryu Sibeon(ryu shibŏn). ....

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
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*Translations:
今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序朝班。而卒同輿儓。該署輪對。或襯耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 
Nowadays secondary sons are not allowed to become even a 郞署 (official title?), how can they dare to expect becoming a 侍從 (official title)? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they rank temporarily in the official order and eventually become the same as lower ranking servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot endure undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has diseases that endanger his heart. The Book of Rites says,"Entering the school according to their teeth." According to their teeth means according to their age. The Mean says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth." According to their hairs means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to make clear of human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at Piyong [the highest educational institution during the Zhou period], where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. The Analects says, "Using culture to meet friends, using friendship to supplement benevolence." Mencius says, "Friendship means befriending one's virtue." Therefore, "Do not befriend one base on seniority, social status, nor familial relationship." Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.

*Discussion Questions:

==='''Student 8 : Younès M'Ghari'''===
----
*Translations:

其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。

[If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldn}} {{Gu'an}} be ashamed from being as a secondary son? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving3, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing4 of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}5 but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic?

夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。
於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。

Those who do not have a son, adopt one; by this mean they have a succession and {{transmit [their legacy] to their grandson}}. In the past, Shi Daizhong6 did not have a proper son but did have six secondary sons. The one he chose that way as [his] descendant was the worthy Qi Zizhao7。Various persons designating [this as being] illlegal according to the Tang law came during one year. It was commented as: "The first son of the proper wife is a proper son. [But] if a married woman exceeds fifty years old, she will not give birth again. Thereby, transmitting [his heritage] to an adopted is proper [in this case]." {{The one that was not adopted as primary son followed the law.}} This way, it prevented the sources of trouble. The Great Ming Code8 required that all the adopted sons that were illegal be flogged. A proper wife exceeded fifty years old and did not have a son should adopt a primary son. If it was not an adopted primary son, it was the same crime. As for the Gyeongguk Daejeon9, if the proper wife has no son, then one should find an affiliated son from the same [proper] lineage and [make him] succeed [to the father].
Thereupon, this ___

1 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty.

2 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan Dynasty.}}

3 揖讓: when a host or a guest invites the other to enter or sit somewhere first.

4 一事: "the one thing" can be understood as "their progeniture".

5 遺: that is, having successors as a father.

6 石駘仲 (pinyin: Shí Dàizhòng): one of the kings of the Wei (卫, pinyin: Wèi) during China's Spring and Autumn Period (770-476/403 BCE).

7 祁子兆 (pinyin: Qí Zǐzhào).

8 大明律 (pinyin: Dà Míng Lǜ): the Great Ming Code was written between 1368 and 1584 and served as a reference book of law for ruling the empire.

9 經國大典 (MR: Kyôngguk Taejôn): a complete code of law promulgated in 1485 that includes every law, acts, customs, ordinances released since the late Goryeo Dynasty to the early Joseon Dynasty.

*Discussion Questions:

==='''Student 9 : (Mengheng)'''===
----
*translations:

9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。

When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous?

先正臣趙光祖建白于朝曰。本朝人物。少於中國。而又有分別適庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及宣廟時申濆等一千六百人。上章籲寃。上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。

The former righteous minister Jo Gwangjo proposed in the court: “The notables in our court is not as many as that in the Chinese court. Also, there is a legal discrimination toward illegitimate sons. Generally, should there be the difference between legitimate and illegitimate sons in terms of people’s and ministers’ mind of demonstrating loyalty? Offering governmental positions based on bias is the thing I deeply feel sorry for. Please choose the merited ones among the illegitimate sons. Since some descendants of celebrities and nobles who may not comply with their obligations, it is necessary to legalize regulations on them.” When it came up to the period under King Seonjo’s reign, 1600 people, including Sin Bun, submitted memorials to the king to file an appeal for this discriminated system. The king then gave his royal instruction: “sunflowers and the flowers and leaves of winged beans tend to grow toward the direction where the sun is, and among them there is no differentiation between the main and secondary branches. If people and ministers want to express their loyalty to kings, how could there be a differentiation between legitimate and illegitimate son?” For this reason, the former righteous minister Yi I first suggested the proposal of offering governmental positions to both legitimate and illegitimate sons. Illegitimate sons then first time had the chance to take the civil service examination. The former righteous minister Sung Hoon and Jo Heon all submitted memorials to kings to ask for allowing illegitimate sons to be assigned to high positions in the government.

*Footnotes:

《禮記正義》: 『「焄蒿淒愴，此百物之精也」者，焄，謂香臭也，言百物之氣，或香或臭。蒿，謂烝出貌，言此香臭烝而上，出其氣蒿然也。「淒愴」者，謂此等之氣，人聞之情有淒有愴。「百物之精也」者，人氣揚於上為昭明，百物之精氣為焄蒿淒愴，人與百物共同，但情識為多，故特謂之「神」。此經論人，亦因人神言百物也。「神之著也」者，人氣發揚於上為昭明，是人神之顯著。』、『「眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土」』、
『正義曰：此一經明鬼神之事。「眾生必死」者，言物之眾賓而生必皆有死。「死必歸土」者，言萬物死者皆歸於土。此一經因而言物，實是本說人也。「此之謂鬼」者，鬼，歸也，此歸土之形，故謂之鬼也。「骨肉斃於下，陰為野土」者，此覆說歸土之義也。言死，骨肉斃敗於地下，依陰於地為野澤土壤。謂在田野，故稱為「野土」。俗本「陰」作「蔭」字也。』、『其氣發揚於上，為昭明，焄蒿淒愴，此百物之精也，神之著也。焄，謂香臭也。蒿，謂氣烝出貌也。上言眾生，此言百物，明其與人同也，不如人貴爾。』、『《詩》云：「明發不寐，有懷二人。」文王之《詩》也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半，饗之必樂，已至必哀。」明發不寐，謂夜至旦也。祭之明日，謂繹日也。言繹之夜不寐也，二人，謂父、母，容屍侑也。』、『「致愛則存」者，謂孝子致極愛親之心，則若親之存，以嗜欲不忘於親故也。「致愨則著」者，謂孝子致其端愨敬親之心，則若親之顯著，以色不忘於目、聲不忘於耳故也。「著、存不忘乎心」者，言如親之存在，恆想見之，不忘於心。既思念如此，何得不敬乎！』、『正義曰:此一經明祭之日孝子想念其親入室僾然必有見乎其位者謂祭之日朝初入廟室時也初入室陰厭時孝子當想象僾僾髣髣見也詩云愛而不見見如見親之在神位也故論語云祭如在』

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
----
*Translation:
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。

"I beg you to make a decision." Kim Suhong金壽弘, the deceased Second Deputy Director of the Royal House Administration 知事 submitted a memorial to ask appointment of secondary sons, which never happened.

故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。

Yi Mu李袤, the deceased 判書 [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General大司憲. [Nonetheless,] Kim Hui, the First Royal Seceretary都承旨 declined this memorial not to be submitted.

其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。

After then, Choe Seokjeong崔錫鼎, the deceased 相臣 submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel 吏曹判書. Such discussions continued for a long time, but they were never carried out. How can this be so?

噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。

Alas, [this is] all but schemes [of those who care] only for their family and private gains. The further these schemes develop, the more they become obsessed with social reputation and justification. As for the authority of those who can block or manipulate someone's employment, the heavier it becomes, the further they go against the founders' regulations.

忍情棄恩而蔑重本。舍親取䟽而故欺君。

This is to restrain human nature and to desert kindness; instead, the original heredity is being ignored. They deceive their king by abandoning direct lineage and adopting distant relatives.

襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。

Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed.

*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
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12

噫。非天之降才爾殊也。

Alas, It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.1)

1) This is quoted from "Mencius." See Mencius 6A:7; Legge 1960, 2:404.

此特培養殊方。趨向異路耳。

This is only because of the different method of cultivating them and the different path that leads them.

孟子曰。苟得其養。無物不長。苟失其養。無物不消。

Mencius said, “If it receives its proper nourishment, there is nothing which will not grow. If it loses its proper nourishment, there is nothing which will not decay away.” 2)

2) See Mencius 6A:8; Legge 1960, 2:409.

特不培養而作成之庸。何責乎無人於其間哉。

Without the provision of proper nourishment and complete cultivation, how could we judge them and conclude that there is no good person among them?

或承嫡傳而不刊庶名。

Although a person succeeds to his father as a legitimate son, a stigma attached to his name as an illegitimate son is not removed.

雖遠年代而永爲賤屬。實同奴婢之律。

Even after many generations, he belongs to the lowly status forever. In fact, it is the same as the Slave Act.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:51:58Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (5#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness (#6) is handed down in the family like the brilliance of Lord Wanshi (#7).
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps (#8). He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#: reference to Yijing, 2. Kun 10.

7#: Shi Fen 石奋, also known as Lord Wanshi, was a high official under Liu Bang 刘邦, the founder and Emperor Gaozu of the Han Dynasty 漢高祖.

8#: reference to Zhongyong 15.

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:50:21Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (5#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness (#6) is handed down in the family like the brilliance of Lord Wanshi (#7).
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps (#8). He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#: reference to Yijing, 2. Kun 10.

7#: Shi Fen 石奋, also known as Lord Wanshi, was a high official under Liu Bang, the founder of the Han Dynasty

8#: reference to Zhongyong 15.

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:46:09Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (5#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness (#6) is handed down in the family like the brilliance of Lord Wanshi (#7).
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps (#8). He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#: reference to Yijing, 2. Kun 10.

7#: Shi Fen, also known as Lord Wanshi, was a high official under Liu Bang, the founder of the Han Dynasty

8#: reference to Zhongyong 15.

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:44:59Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

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(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

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(translation)
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (5#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness (#6) is handed down in the family like the brilliance of Lord Wanshi (#7)
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps (#8). He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#: reference to Yijing, 2. Kun 10.

7#: Shi Fen, also known as Lord Wanshi, was a high official under Liu Bang, the founder of the Han Dynasty

8#: reference to Zhongyong 15.

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:38:32Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (5#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness (#6) is handed down in the family like the brilliance of Lord Wanshi
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps. He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#: reference to Yijing, 2. Kun 10.

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:36:06Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind (6#) and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness is handed down in the family like the brilliance of Lord Wanshi
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps. He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#:

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:15:33Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness is handed down in the family like the brilliance of Lord Wanshi
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps. He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#: reference to Mencius 7B:35

6#:

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李濟開國功臣敎書

2018-07-16T01:11:04Z

Martin:

{{Primary Source Document3
|Image = 이제개국공신교서1392.jpg
|English =
|Chinese = 李濟開國功臣敎書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1392
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

1392年(太祖 1) 10月에 朝鮮을 開國하는데 功勳을 세운 李濟를 開國功臣 1等으로 錄勳하면서 發給한 功臣敎書이다. 開國功臣은 高麗末期에 太祖李成桂를 도와 朝鮮을 開國하는데 功을 세운 臣下에게 내린 功臣號이다. 1388年(禑王, 1365-1389)에 威化島回軍을 通해 政權을 掌握한 李成桂는 1392年 7月에 朝鮮을 開國하고 卽位하였다. 李成桂는 1392年 8月 2日功臣都監을 設置하였으며, 이후 功臣都監에서 朝鮮開國에 功을 세운 臣下를 開國功臣으로 錄勳하였다. 그러나 朝鮮初期에 政治的인 狀況으로 因하여 一部開國功臣은 削勳되거나 復勳되었고, 最終的으로 <<國朝功臣錄>>에 39人이 수록되었다.

<<國朝功臣錄>>에 收錄된 開國功臣은 1等功臣에 益安大君芳毅·裵克廉·趙浚等 15人이고, 2等功臣에 尹虎·李敏道·趙英珪等 9人이며, 3等功臣에 安景恭·金稇·柳爰廷等 11人이었다. 이 가운데 이제 開國功臣敎書가 唯一하게 現傳하고 있다. 이제 開國功臣敎書는 高麗國王之印이 安寶되어 있다. 高麗國王之印은 1370年(恭愍王 19) 5月에 高麗가 明(1368-1644)으로부터 받은 寶印으로 󰡔高麗史󰡕의 記錄에 따르면 材質은 金이고, 形態는 龜紐이며, 크기는 方 3寸이었다.

實際로 이제 開國功臣敎書에 安寶된 高麗國王之印의 크기는 9.2×9.2㎝인 것을 확인할 수 있다. 李濟(?~1398)는 高麗末·朝鮮初의 文臣으로 本貫은 星州이다. 曾祖는 李兆年이고, 父親은 李仁立이며, 婦人은 李成桂의 셋째 딸 慶順公主이다. 李成桂를 도와 朝鮮을 開國하는데 공을 세워 開國功臣 1等에 錄勳되었다. 1392年 8月에 興安君에 封해졌고, 義興親軍衛節制使에 任命되었으며, 1393年(太祖 2) 10月에 右軍節制使에 任命되었다. 1398年(太祖 7) 第1次王子의 亂 때에 죽임을 당했다. 이후 世宗年間에 伸冤되었으며, 太祖의 廟庭에 配享되었다. 諡號는 景武이다.

=='''Original Script'''==

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(01)　敎

(02)　　　　純忠佐命開國功臣·興安君·兼義興

(03)　　　　親軍衛節制使·知〔書〕筵事李濟

(04)　王若曰: 自古王者之革命, 應乎天順乎

(05)　人而已. 時必有偉人間生, 爲之輔翼. 如

(06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶

(07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可

(08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以

(09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,

(10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕

(11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親

(12)　而宗族順. 春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.

(26)　卽祚之初, 市不易肆. 談笑之間, 措國泰

(27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,

(28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,

(30)　籍人口以爲厮養, 錫土田以爲世祿, 繪

(31)　形像於丹靑, 視功載於奕葉. 封卿之母,

(32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵

(33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子

(34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.

(38) 〔洪武〕貳拾伍年〔拾月〕　日.

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
春秋尙富, 而有老成之德. 爵

(13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕

(14)　破奸雄之膽. 堂堂議論, 可以扶社稷之

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕

(16)　而生, 伊呂之亞流也. 王氏之末, 天厭其

(17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及

(18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕

(19)　天, 而天不悔過. 以暴於民, 而民不歸心.

(20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人

(21)　心懷于有仁. 卿以至誠之知, 察天人之

(22)　幾. 與門下左侍中裵克廉, 門下右侍中

(23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之

(24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲

(25)　國. 輔潛德而發幽光, 杖景運而創大業.
*Discussion Questions:
1. How does Yi Seonggye justify his take over?
2. According to Yi, Why did the Goryeo dynasty have to collapse?
3. According to Yi, what are the purposes of establishing a new dynasty?
4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?

==='''Student 1 : ( Ren Ruixin )'''===
----
*Translations:

王若曰：自古王者之革命，应乎天顺乎人而已。
The King declared that from ancient time, he who would rule as King is willing to renew the mandate following the sign from heaven and heart of the people. There comes a time when a great person comes into being from among the people to be his assistant. Just as Tang and Wu rise from the above, Yi and Lv response from the below. They restore the order between heaven and earth, support the sun and moon. The influences of their activities are immortal and can not be hidden.

春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。
He is young in age and still got plenty of time in his life, but he behaves like a mature person with righteous virtue. His title is very high but he maintains a modest mind. His imposing appearance is enough to discourage enemies. His powerful and confident argument is enough to facilitate the policy of the state. His loyalty and righteousness can compete with the height of the autumn sky. It can be said that he was born in response to the demand of time and can almost be compared to 伊 and 吕.

王氏之末，天厭其德，勦節其命，僞辛竊位，十有六年, 予及二三大臣，尙求其裔，俾主其祀，以聽於天, 而天不悔過。以暴於民，而民不歸心，衆叛親離，宗祀以墜。
Towards the end of Wang Dynasty, the heaven hated its awful moral character and cut up their lineage. Then Xin usurped the throne .For 16 years, I along with another 2 or 3 ministers have tried to find the descendants of the Wang family, made them to serve the heaven, and obey the order of the heaven.But judgment made by the heaven can never be reversed. They tortured people and people chose not to reverse their mind. The Wang family was deserted by his followers and its linage fell.
The mandate of heaven goes with he who has righteous virtue, the mind of people go with he who has kindheartedness. You minister perceived the subtle movements of heaven and people with your great intelligence. Along with 門下左侍中裴克廉, 門下右侍中趙浚 and some other ministers, you initiated the great movement. Settled down problems in hardships and came up with ideas in crucial times. You supported my work with sincere loyalty, converted a family into a state. Supported the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise.

卽祚之初, 市不易肆. 談笑之間, 措國泰山.
When I first ascended the throne, people do business without having to move around a lot. We accomplished our enterprise and established a new state while laughing and talking cheerfully.

*Discussion Questions:

(1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.
(2) What is the purpose of writing this passage. To justify his take over? To praise Yi Je’s personal contribution? Or as a way of showing his respect to minister who has rendered outstanding services?

==='''Student 2 : Ze, Xiaoyi'''===
----
*Translations:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之''輔翼.'' 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣.
The King says, since ancient times, a person would rule as sovereign renews the mandate by following the signs of heaven and hearts of people. When a great people coming to be, it would provide aids to him. It is like the Tang and Wu acted from the above, and Yi and Lü (footnotes) responded from the bottom. (The person) would reorganize the world and assist the sun and moon. The person’s heroic influence was fervent, radiating perpetually. Nothing can conceal the great person's great abilities.

* in progress
He is young in age(having lots of years left in his life), but has virtues of old accomplishments.
Although his position is high, he has a modest and respectable mind. His imposing appearance can break unscrupulous schemes. His impressive discussions can become symbolic foundation supporting the state. His atmosphere of being loyal and righteousness can compete with the view of autumn. He was born with talents, comparing favorably to the lower tributary of Yi and Lü.
Towards the end of the Koryo dynasty, heaven hated (the old dynasty’s) virtues, cut off their mandates, and he seized the throne. Six years out of ten, along with two or three ministers, looking for their descendants and managing rituals. So as to listen to the heaven’s wills, but the heaven did regret the decisions it made. Using Tranny towards people, but people will not convey their hearts.

其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘.
His accomplishments are beyond comparable; no one can argue about it. These achievements can compare to vessels, which can not be erased and be remembered for years.

*Discussion Questions:
There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?

==='''Student 3 : Hu Jing'''===
----
Royal Instruction

To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:

His Majesty spoke: since ancient times, people who (is going to) rule the world renew the heavenly mandate did nothing but act in accordance with the heaven and in response to people. At the shift of the mandate, there must be great people to assist the transition, as Tang and Wu rose from the heaven and Yi and Lv responded to the people. They restored the order of the heaven and earth and assisted the sun and moon. His heroic posture and glories shine through the ages, which is not possible to be cover.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心.
Although he is still at a young age, he has a mature virtue; His official rank is high but he holds a modest and reverent mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高.
His awe-inspiring mien can repel arch-careerists; his imposing discussion can facilitate dynasty plans, and his spirit of loyalness and righteousness is magnificent that can compare to the (high) sky in autumn.

眞可〔謂命世〕 1) 而生, 伊呂之亞流也. He was indeed born to rescue the world, who is next (only) to Yin Yi and Lǚ Shang 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, Heaven detested the virtue of Wang family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. For sixteen years, I and several ministers had striven to supplicate (the legitimate) successors to ascend the throne and rule the state.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. (At that harsh time,) they acted by obeying Heaven, while Heaven did not reserve its decision; They forced the people by inflicting violence, people did not return the mind.

衆叛親離, 宗祀以〔墜〕. They were opposed by the masses and deserted by their followers. Therefore their enterprise inherited from the ancestors collapsed.

天命歸於有德, 人心懷于有仁3). However, the heavenly mandate finally returns to morality and people cherish those who are benevolent.

卿以至誠之知, 察天人之幾. My Minister scrutinized the subtle indication of (the shift) of Heaven and man by his knowledge with extreme sincerity.

與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, together with Director of the Chancellery Bae Geukryum and Vice Director of the Chancellery Jo Jun, My Minister launched a righteous revolt.

〔決疑於危〕貳之間. 定策於幾微之際4), My Minister made a resolution in dire peril and made a strategic decision at the point of the subtleties just show.

赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state.

輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the great enterprise.

帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages (till the Yellow River dries up to a belt and the Mountain Tai slakes to a stone). Therefore, no matter how many honorary titles I award him, I can never feel satisfied.

*Discussion Questions:

1. This royal instruction does not only praise Lee Je's personal merits but also elaborates much on the situation when Lee Seonggye and his ministers founded the dynasty. Do you think the purpose of this royal instruction was to prove the legitimacy of Lee Seonggye's foundation of Joseon in an indirect way?

1) 漢．趙岐．孟子題辭：「可謂直而不倨，曲而不屈，命世亞聖之大才者也。」

2) Yin Yi (伊尹) was the assistant of the king of the Shang dynasty and Lǚ Shang (吕尚) was the minister of King Wu of Zhou. Yin Lǚ (伊吕) generally refers to worthy officials who assisted the king.

3) 《書·太甲》 :"伊尹申誥于王曰：嗚呼！惟天無親，克敬惟親。民罔常懷，懷于有仁。"

4) 《周易本义》：“幾微之際，聖人所謹”

5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。

==='''Student 4 : Martin'''===
----
*Translation:
(1-12)

Royal Instruction,

to steadfastly loyal and mandate assisting meritorious minister of the state founding, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and Administrator in the Bureau of Explaining the Classics, Yi Chae.The king spoke: Since antiquity, the dynastic shifts of rulers were only the result of answering Heaven and following the people. At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, Yi#3 and Lü#4 responded below. They restored the order of heaven and earth and assisted the sun and moon. Their heroic conduct and great acts, shine brightly through the ages and cannot be obscured.
My minister, naturally pure and balanced, carries a heart that is prudent and staunch. He diminishes his desires in order to nurture his mind and firmly holds on to what is proper in order to maintain his steadfast moral character. From childhood he carried with him the teachings of righteousness and in age he has not taken on the habits of donning undeserved robes. A superabundance of happiness and accumulated goodness is handed down in the family like the brilliance of Lord Wanshi
I gave him my daughter as wife and they are in conjugal harmony like the lutes and harps. He is respectful towards his parents and conforms to his lineage.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

5#:

(15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕
His loyalty and righteousness are competing with the height of the autumn sky. It truly can be said he was sent forward by heaven

(29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司
Awarding Instructions in my words [to him], still I do not feel content in my chest, therefore I command the officials to

敎
Royal Instruction,
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟
To Yi Je (Yi Che), meritorious minister of the state founding and coronation, Lord of Heungan (Hŭngan) and concurrently Deputy commander of the Imperial Guard in Uiheung (Ŭihŭng) and responsible in the matter of explaining the classics.
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king thus said: From old, rulers were deprived of their mandates; this was according to the will of heaven and the people nothing more.
時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下.
At these times great people come forward among the people and are assisted in this, like when Tang#1 and Wu#2 took action from above, then Yi#3 and Lü#4 responded below.
整頓乾坤, 扶翊日月.
Restoring order between heaven and earth, assisting sun and moon.
其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.
Their heroic conduct and great acts, shine brightly in history and cannot be obscured.

[...]

春秋尙富, 而有老成之德.
His years are rather young; yet his virtue is that of a wise old men.
爵位雖高, 而存謙恪之心.
Even though his position is high, he maintained a modest and respectful mind.
凜凜風采, 可〔以〕破奸雄之膽.
His awe inspiring integrity can shatter the courage of opportunist ministers.
堂堂議論, 可以扶社稷之計.
His magnificent rhetoric/speech could support the policies of the state.
忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His loyalty and righteous style are competing with the height of the autumn sky. And it truly can be said he was sent by heaven being equal to Yi and Lü.
王氏之末, 天厭其德.
In the final days of the Wang Family, heaven was displeased with their virtues.
勦節其命, 僞辛竊位.
It cut of their mandate, and crooked Sin usurped the throne.
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.
以聽〔於〕天, 而天不悔過.
They listened to heaven, but heaven did not show remorse.
以暴於民, 而民不歸心.
They oppressed the people, but the people did not submit.
衆叛親離, 宗祀以〔墜〕.
With the multitude of rebellions and their friends leaving, their lineage fell.
天命歸於有德, 人心懷于有仁.
The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion.
卿以至誠之知, 察天人之幾.
My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people.
與門下左侍中裵克廉, 門下右侍中 (趙浚等大臣,首倡大義,〔決疑於危〕貳之間定策於幾微之際, 赤心〔推戴〕, 化家爲國.
With left director of the chancellery Bae Geugnyeom (Pae Kŭngnyŏm) and left director of the chancellery Jo Jun (Cho Chun) and other great ministers, he first advocated the right cause/way and settled the danger of doubts and then secondary set up even the smallest policy and with sincerity endorsed to transform the royal house for the state.
輔潛德而發幽光, 杖景運而創大業.
He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise.
卽祚之初, 市不易肆. 談笑之間, 措國泰山.
At the beginning of the reign, the markets are not crowded with stores#5. In casual conversations, the country was placed in front of Mt. Tai.

1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia

2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang

3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty

4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty

*Discussion Questions:

1. How is the notion of "heaven" used in the Instruction given by King Taejo?

2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?

==='''Student 5 : (Inho Choi)'''===
----

*Translation
~(8)
Instruction for Ije, The Faithful Left Honor, State Founding Meritorious Minister, Prince Heungan(Hŭngan), Uiheung(Ŭihŭng) Royal Guard Commander and Record Keeper and Colloquium Official(?).
From the ancient times, the renewal of the mandate by the he who would rule simply responds to the heaven and follows people. There comes a time when a great person is born among lives, and for him the aides (appears). When Tang and Wu initiates from above, Yi and Lu responded from below. (They) restored order in Heaven and Earth and supported the sun and the moon. Their beautiful names(1) and great achievement(2) brightens the eternal history and cannot be hidden.

(1) 文選．孔稚珪．北山移文：「張英風於海甸，馳妙譽於浙右。」http://www.zdic.net/c/1/73/116533.htm
(2) 《金史·乐志下》：“懿德茂烈，金书发扬” https://baike.baidu.com/item/%E8%8C%82%E7%83%88/2404245?fr=aladdin

(8)-(10)
You Minister, your natural tendency is pure and balanced. Your nurturing of mind(1) was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption.

(1)君子秉心。——《诗·小雅·小弁》

(10)-(12)
慶鍾積善之餘, 家傳萬石之美. 妻之以女而琴瑟和, 孝於其親而宗族順
The effect of accumulated goodness repeatedly made good occasions, and the family continued the beauty of ten thousands grain packs. As you marry your daughter to a house, the couple lived in conjugal harmony. As you are being filial to your parents, the greater family was without trouble.

(12)-(25)
Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness and resolved the doubt in the moment of the royal heir's crisis. You fixed the plans right at the subtle beginning and promoted (the future crown) with loyalty. You edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.

(26)
卽祚之初, 市不易肆. 談笑之間, 措國泰山(00). 其功莫盛, 人無間言. 可謂鼎彛不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足於懷. 乃命有司,

籍人口以爲厮養, 錫土田以爲世祿,

繪形像於丹靑, 視功載於奕葉

When I arose to the throne, in the market, they did not shift the store.(0) While having casual conversations, you put the state on Mountain Tai(00). The greatness of Your achievement is incomparable, and people had no slandering words. We can indeed say that the merits carved on bronze vessels(1) do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing royal teaching, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his portrait with the Dancheng(Tanch'ŏng) colors, and to show the merits to posterity.

(00) stabilizing

(0)梁惠王下: ...孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《書》曰：『徯我后，后來其蘇。』

(1) 《文选·任昉》：“前郡尹温太真、刘真长，或功铭鼎彝，或德标素尚。”李善注：“《礼记》曰：鼎有铭，铭者，论撰其先祖之德美、功烈、勋劳，而酌之祭器。《左氏传》：臧武仲曰：大伐小，取其所得，以作彝器，铭其功，以示子孙。

(2) 史記, 高祖功臣侯者年表. 太史公曰：古者人臣功有五品，以德立宗廟定社稷曰勳，以言曰勞，用力曰功，明其等曰伐，積日曰閱。封爵之誓曰：「使河如帶，泰山若厲。國以永寧，爰及苗裔。」始未嘗不欲固其根本，而枝葉稍陵夷衰微也。

(31) 封卿之母,　爲惠寧翁主. 命卿之婦, 爲慶順宮主. 爵贈三世, 宥及子孫. 今遣金帶壹腰, 段子貳匹, 絹子柒匹(1), 至可領也. 於戱! 乾稱父坤稱母, 侯王豈有種而生. 風從虎雲從龍, 臣子必同聲而應. 益篤君親之念, 毋輕甥舅之恩. 故玆敎示, 想宜知悉. 洪武貳拾伍年拾月　日.

I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. 10th Month ...., 25th year of Hongwu(1392) reign.

*Discussion Questions:
1) What are the explicit evidences used in this document that the last Goryeo(Koryŏ) dynasty lost the mandate of heaven and that the new dynasty received it?

2)

3) What are the possible manifestations of one's virtues?

==='''Student 6 : '''===
----

*Translations:

*Discussion Questions:

==='''Student 7 : (King Kwong Wong)'''===
----
*Translations:
敎
Royal Instruction to:
 
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知書筵事李濟
The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander of Righteousness Flourishing Royal Guard, and the Administrator of lectures for the Crown Prince.
 
王若曰: 自古王者之革命, 應乎天順乎人而已.
The king said as such, "Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.
 
時必有偉人間生, 爲之輔翼.
There must come a time when an extraordinary man comes into being among people, as well as those who aid him,
 
如湯武作於上, 伊呂應於下.
just as Tang and Wu rose from atop and Yi and Lü answered from below,
 
整頓乾坤, 扶翊日月.
restoring the order in Heaven and Earth, assisting the moon and sun.
 
其英風茂烈, 輝暎千古.
Their heroic spirits are loftily noble that shine upon the ages,
 
有不可掩者矣.
and could not be concealed.
 
卿稟性淑均, 秉心謹恪.
My minister, your disposition is gentle and fair, and you keep in your heart prudence and reverence.
 
寡欲以養其心, 持正以守其節.
You limit your desires to cultivate your mind (孟子．盡心下：「養心莫善於寡欲。其為人也寡欲，雖有不存焉者，寡矣。」), you uphold impartiality (主持正道，無所偏私。漢書．卷五十四．蘇建傳：「不平心持正，反欲鬥兩主，觀禍敗。」) to preserve moral rectitude.
 
幼佩義方之訓, 長無紈綺之習.
Since childhood, you carry the teaching of righteousness (合乎正義的道理。左傳．隱公三年：「臣聞，愛子教之以義方，弗納於邪。」); after coming of age, you do not have the habit of those come from rich families.
 
慶鍾積善之餘, 家傳萬石之美.
This is the remaining grace of cumulating goodness (語出《易經·坤卦·文言曰》：「積善之家，必有餘慶；積不善之家，必有餘殃。」餘慶，餘留的德澤。全句指多行善事，必有後福。) and the beauty of inheriting the family stipend of ten thousand sŏk [RR: seok].
 
妻之以女而琴瑟和, 孝於其親而宗族順.
Marrying him with a daughter, lutes and cithers will harmonize with each other (比喻夫妻感情和睦 "窈窕涉女,琴瑟友之。——《诗·周南·关雎》" "妻子好合,如鼓琴瑟。——《诗·小雅·常棣》"); Being filial to his family, lineage and clan will be put into order.

 
春秋尙富, 而有老成之德.
His time is still abundant, but already has the virtue of the matured.
 
爵位雖高, 而存謙恪之心.
His aristocratic rank albeit high, he keeps a humble and respectful heart.
 
凜凜風采, 可以破奸雄之膽.
His awe-inspiring demeanor is able to break the guts of treacherous villains.
 
堂堂議論, 可以扶社稷之計.
His dignifying remark is able to aid the plan for the state.
 
忠義之氣, 與秋色爭高.
His spirit of loyalty and righteousness competes height with the Autumn colors.
 
眞可謂命世而生, 伊呂之亞流也.
It can truly be said that he was born to be known by the world, second to Yi and Lü.
 
王氏之末, 天厭其德.
As to the last years of the Wang clan, the Heaven detested its morals.
 
勦節其命, 僞辛竊位.
Shortening its fate, the illegitimate Sin clan stole the throne.
 
十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites.
 
以聽於天, 而天不悔過.
In order to hear the judgment from the Heaven, but the Heaven did not budge.
 
以暴於民, 而民不歸心.
Thereby forcing its will on the people, but their hearts did not return.
 
衆叛親離, 宗祀以墜.
The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.
 
天命歸於有德, 人心懷于有仁.
The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.
 
卿以至誠之知, 察天人之幾.
My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.
 
與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,
Together with Left Chancellor Pae Kŭkryŏm [RR: Bae Geukryeom], RIght Chancellor Cho Chun [RR: Jo Jun], and other such high ministers, you first led the great righteous cause,
 
決疑於危貳之間, 定策於幾微之際,
solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,
 
赤心推戴, 化家爲國.
and supported me with sincere loyalty, transformed my clan into a dynasty,
 
輔潛德而發幽光, 杖景運而創大業.
assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.

卽祚之初, 市不易肆.
At the beginning of ascension ((皇帝)即位登基。三國魏曹操《陳損益表》：“陛下即祚，復蒙試用，遂受上將之任。”), shops in the markets remain unchanged (三国魏·钟会《檄蜀文》：“百姓士民，安堵乐业。农不易亩，市不回肆。”).
 
談笑之間, 措國泰山.
At the moment of talking and laugthers (又说又笑 "谈笑有鸿儒。——唐· 刘禹锡《陋室铭》" "谈笑间。——宋· 苏轼《念奴娇·赤壁怀古》"), I handle the state as firm as Mount Tai (形容象泰山一样稳固，不可动摇。汉·枚乘《上书谏吴王》：“变所欲为，易于反掌，安于泰山。”).
 
其功莫盛, 人無間言.
His vigorous merit is matched by none, and people do not have gossip.
 
可謂鼎彛不泯, 帶礪難忘.
This can be called as the sacrificial vessels that do not perish, and as the fidelity vows that are unforgettable. (帶，衣帶。礪，砥石。河山帶礪是古代帝王分封功臣的誓辭，意指即使黃河細如衣帶，泰山小如砥石，但國家依舊存在，誓約依舊有效。「礪」文獻異文作「厲」。語本《史記·卷一八·高袓功臣侯者年表·序》：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐·陸贄〈賜李納王武俊等鐵券文〉：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。」)
 
是以加爵命之數, 而不滿於心.
Therefore, after increqsing several times your noble rank, it still does not fulfil my heart.
 
下獎諭之綸, 而未足於懷.
After betowing upon you the tassel of praise, it has yet satisfied my bosom.
 
乃命有司,
As a result I ordered relevent officicals, (指官吏。古代设官分职,各有专司,故称. "陛下可将彼家属送有司问罪。——《三国演义》" "召有司案图。——《史记·廉颇蔺相如列传》" "宜付有司论其刑赏。——诸葛亮《出師表》" "授之于有司。——宋· 王安石《答司马谏议书》")
 
籍人口以爲厮養, 錫土田以爲世祿,
to register people to be your servants(供使役的人。唐．白行簡．李娃傳：「生遂下階，拜而謝之曰：『願以己為廝養。』」), to confer lands and fields to be your hereditary stipend,
 
繪形像於丹靑, 視功載於奕葉.
to draw your figure and image in painting (丹和青是我国古代绘画,常用的两种颜色,借指绘画, "竹帛所載,丹青所畫。--《漢書.蘇武傳》"), and to show your merit record (記功的冊籍。《書·洛誥》：“惟命曰：‘汝命命篤弼，丕視功載，乃汝其悉自教工。’” 蔡沉集傳：“功載者，記功之載籍也。”) to your posterity (累世，代代。漢蔡邕《瑯邪王傅蔡郎碑》：“奕葉載德，常歷宮尹，以建于茲。”).
 
封卿之母, 爲惠寧翁主. 命卿之婦, 爲慶順宮主.
I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].
 
爵贈三世, 宥及子孫.
Noble ranks are bestowed to your previous three generations, and pardons are extended to your children and their children.
 
今遣金帶壹腰, 段子貳匹, 絹子柒匹,
Now I sent you one sash of golden belt, two p'il [RR: pil] of satin, and seven p'il of silk.
 
至可領也. 於戱!
Take them as they arrived, hooray!
 
乾稱父坤稱母, 侯王豈有種而生.
Heaven is our father and Earth is our mother (語出北宋哲學家張載《西銘》, this in turn refer to the Book of Change 「大哉乾元，萬物資始」); from marquises and king, none is born with such nobility. (語出《史记·陈涉世家》王侯將相，寧有種乎。)
 
風從虎雲從龍, 臣子必同聲而應.
Tiger is followed by winds and dragon is followed by clouds (語本《易經·乾卦·九五》); ruler will surely be echoed by subjects in unison.
 
益篤君親之念, 毋輕甥舅之恩.
Increasingly you should deepen the yearning for your ruler and family, and do not treat lightly the grace of being the nephew of your uncle.
 
故玆敎示, 想宜知悉.
Therefore now I instruct and notify you, hopefully and appropreiately you know about it.
 
洪武貳拾伍年拾月　日.
In the 10th month of the 25th year of the Hongwu reign

*Discussion Questions:
How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?
 
How does the author use rhetoric from Confucian and Neo-Confucian classics?
 
How does the author praise the personality of the receiver of this royal instruction? And what does that imply?

==='''Student 8 : Younès M'Ghari'''===
----

*Translations:

(01-08) Instructions:

To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan1, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je2. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu3 taking actions from above and Yi and Lü4 responding from below, restore order in Heaven and Earth5, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities 6. It would be impossible to hide him.

...

(12-18) You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar7. Your vive of loyalty and righteousness compete with the autumn scenery. You can really be called ，命世. And 生, you would be almost like Yi and Lü.
As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For sixteen years, me and two or three ministrers were looking for its posterity, managing its rites.

...

(33-34) As for posthumus titles, I offer them to your three generations. As for amnesty, I provide it to your descendance. Presently, I send [you] a golden belt, two pieces of satin, seven pieces of strong silk ; when they arrive, you can have them. Hurrah!

...

1 Yeoan (與安；toponym)

2 Yi Je: (李濟；one of the scholars who helped Yi Seong-gye too become the first king of the new Joseon dynasty in the same year)

3 Tang and Wu (湯； r. 1675-1646 BCE; 武; r. 1046–1043 BCE), the first kings of the Shang and Zhou dynasties who respectively overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty and Zhou (紂 ; r. 1075-1046 BCE) of the Shang dynasty.

4 Yin Yi and Lü Shang: (伊尹 and 吕尚), scholars who respectively helped the kings Tang and Wu to establish the Shang and Zhou dynasties

5 乾坤: _____

6 千古: through the ages, for all time

7 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'

*Discussion Questions:

1. Who helped him writing this document and how would he choose that(those) scholar(s)?

2. Why chosing Yi Je?

3. Is he giving Yi Je a great position because he fears not to be able to convince him and his peers to support him?

4. Are the references he chooses enough to "impress" this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?

5. How many royal instructions of that sort did the new king send, and for what kind of positions?

==='''Student 9 : (Mengheng Lee)'''===

*translation:
敎
純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事李濟

The royal instruction on 純忠佐命開國功臣·興安君·兼義興親軍衛節制使·知〔書〕筵事I je:

王若曰: 自古王者之革命, 應乎天順乎人而已. 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. 整頓乾坤, 扶翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可掩者矣
As the king said: from the ancient time, the dynastic transition launched by the men who would rule as sovereign simply follow the sign of heaven and the heart of people. At that time, it should be great persons who emerge among people, aiding in the transition, such as Tang_of_Shang's rising above and Jiang Ziya and Yi Yin's responding below. They restored the order of the heaven and earth, and supported Sun and Moon. Their heroic acts were great and were reflected in the history, which could not be obscured.

春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. 凜凜風采可以破奸雄之膽. 堂堂議論, 可以扶社稷之計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. 卿以至誠之知, 察天人之幾. 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕,化家爲國. 輔潛德而發幽光, 杖景運而創大業

Although he is young in age, he is mature in virtue. Although he was in a high level, he maintains a humble and righteous heart. His admiring behaviors can scare the evil guys; his confident argument can maintain the persistence of the state. The vividness of his upright behaviors can be compared to the color of autumn. It is able to say that he was ordered by the heaven to come to the world and that his contribution was close to Jiang Ziya and Yi Yin. During the last decades of Wang's reign, the heaven disliked the royal Wang family's virtue, cutting the Wang's mandate. Even though the hypocritical U of Goryeo occupied the throne for 16 years, a few officials and I still tried to find his descendants, made them perform ancestor worship. The rulers of Wang family waited for the judgment from the heaven, but the heaven did not regret its mistake; they exposed themselves to people, but could not win people's heart. The mass rebelled, the people who were closed to the Wangs left, and the ancestor worship was therefore no longer conducted. The mandate of Heaven is given to the one who has virtue, and people's heart was won by the one who is benevolent. You minister invested the subtle sign of heaven and people by using the sincerest wisdom. With Baegeungnyeon/ Paegŭngnyŏn, who was 門下左侍中, and Jo Jun/ Jo Joon, who was 門下右侍中, you minister were the first one who supported the righteousness, making the decision when the situation was worsening and there was the sign for changes. You aid [me] with the sincere heart, turned a clique into a state. You assisted the hidden virtue and made it visible as dim light, seized the opportune moment and made the great enterprise.

(34[from 33]) 今遣金帶壹腰, 段子貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父坤稱母, 侯王豈有種而生.

Now I bestowed on you one golden belt, two pil of satin, and seven pil of thick stiff of silk, and you will be receiving it. Alas! As Heaven is our father and Earth is our mother, markis and kings have no special kinds.

*Discussion Questions:

What's the main purpose of this royal instruction?

According to the text, who were the key men supporting the dynastic transition?

==='''Student 10 : (Ji-Hyun)'''===
----
(Lines 12-25)
Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity.
Lofty of thy title and rank, yet thou preserve the modest and respectful heart.
Thy august demeanor is capable of break the daringness of a treacherous hero.
Thy confident argument is capable of supporting the dynastic plans.
The spirit of loyalty and righteousness competes with the color of autumn for loftiness.
Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.
As to the last ones of the Wang family, Heaven was fed up with their moral quality, so it destroyed the link to their mandate and had hypocritical Sindon 辛旽 to usurp the position.
For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites.
[But] hearing the judgement of Heaven does not get the Heaven to repent what has already been done and forcing people does not get the people to submit their hearts.
Many betraying each other and families separating, the dynastic affairs collapsed.
The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent.
Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire].
Together with 좌시중 Bae Geungnyeom (Pae Kŭngnyŏm), 우시중 Jo Jun (Cho Chun), and other great ministers, thou became the first ones to advocate the cause of righteousness and resolved doubts amid the crisis and division. Thou set up policies based on observation of subtle signs, endorsed me with sincere heart to transform a family into a dynasty.
Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.

(35-36)
乾稱父

(35)　坤稱母, 侯王豈有種而生. 風從虎雲從

(36)　龍, 臣子必同聲而應. 益篤君親之念, 毋

(37)　輕甥舅之恩.
Qian named as our Father, Kun named as Mother, how could ministers and kings be born of [different] kinds? Wind follows the tiger, clouds follow the dragon, and the minsters must respond in unanimous voices. Continuously strengthen the ideas of the ruler and parents and never belittle the charity of your maternal relatives.

*Discussion Questions:
1. How does Yi Seonggye justify his takeover of the throne?
2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?

Answers to Q 1-2. The instructioin argues that despite the attempts of the righteous officials to continue the dynastic rule by the descendents of the Wang family, it turned out that the Mandate of Heaven has already been lost that it is no longer reversible. The instruction also complements the righteous quality of Yi Je and his fellow officials who stabilized the state and later chose to endorse Yi Seonggye.

==='''Student 11 : Goeun Lee'''===
----
*Translation:
春秋尙富而有老成之德. 爵位雖高, 而存謙恪之心.
His age to come remains plentiful, yet he possesses the virtue of a senior.
His bestowed status is high, yet he remains in humble and restrained mind.

凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.
The sturdiness of his appearance is enough to break down the guts of enemy.
His confident speech is enough to support the state agenda.

忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.
His spirit of loyalty and righteousness compete its height with the color of autumn.
He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).

王氏之末, 天厭其德. 勦節其命, 僞辛竊位.
At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.

十有六年, 予及二三大臣. 尙求其裔, 俾主其祀.
During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.

以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.
By doing so Heaven would have listened, yet Heaven never regret its errors; people might have been offended, thus they will not return their heart.

衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁.
Many people betrayed, relatives scattered and the state has fallen down. Heavenly mandate should be restored to virtuousness, the people's heart should be filled with benevolence.

卿以至誠之知, 察天人之幾.
You, by the means of your most sincere knowledge, examine the heavenly principle and human desire

與門下左侍中裵克廉, 門下右侍中趙浚等大臣,
with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.

定策於幾微之際, 赤心〔推戴〕, 化家爲國.
Make policies in accordance with the sign of heaven and people,

輔潛德而發幽光杖景運而創大業.
support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work.

1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.

2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively.

3)Shin Don 辛旽 (unknown~1371) was a monk in late Goryeo period who was favored by King Gongmin. His domination of power and attempt to usurp the throne resulted in resistance among aristocrats and eventually he was executed.

*Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them? There were 正功臣 and 原從功臣, and this document is the only surviving one bestowed to 正功臣.
2. What does the king intend by issuing this announcement?
3. How is the King justifying his intention in his writing?

==='''Student 12 : (Sanghoon Na)'''===
----

〔洪武〕貳拾伍年〔拾月〕　日.

In the 9th month of the 25th year of the reign of Hongwu. / In the 9th month of the 25th year of the Hongwu era.

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1480年金孝之妻黃氏分給文記

2018-07-12T07:00:56Z

Martin:

{{Primary Source Document3
|Image = 1480김효지처황씨분급문기1.JPG
|English =
|Chinese = 1480年金孝之妻黃氏分給文記
|Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1480.4717-20101008.B001a_001_00310_001&refuci=G002+AKS+KSM-XD.1480.4717-20101008.B001a_001_00310_002&fname=G002+AKS+KSM-XE.1480.4717-20101008.B001a_001_00310_001-IMG.001.jpg&closed=true 1480년 김효지 처 황씨 분급문기(''Gim Hyoji cheo Hwang Ssi bun-geub-mun-gi'')]
|Genre = [[Social Life and Economic Strategies]]
|Type = Record
|Author = 金孝之妻黃氏
|Year = 1480
|Key Concepts= Neo-Confucianism, Adoption, Property, Inheritance
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일: 1480김효지처황씨분급문기2.JPG |* 金孝之妻黃氏分給文記(''Gim Hyoji cheo Hwang Ssi bun-geub-mun-gi'') 等 1480
</gallery>

=='''Introduction'''==

* 개요
:- 黃氏/수취: 우형원(禹亨元) , 김효로(金孝盧) , 명주(明珠) , 김씨(金氏) , 정인로(鄭仁老) , 김효원(金孝源) , 정씨(鄭氏) , 이씨(李氏) , 김씨(金氏) , 김장룡(金長龍)
:- 작성지역 경상도 안동 / 경상북도 안동시
:- 원문정보: 『고전자료총서 82-2 광산김씨 오천고문서』(한국정신문화연구원 편, 한국정신문화연구원, 1982). G002+AKS+KSM-XE.1480.4717-20101008.B001a_001_00311_001
* history
:-1480년(成宗11)에 金孝之의 처 黃氏가 繼後子生員金孝盧, 收養女子, 侍養三寸姪女, 三寸姪, 四寸孫子, 四寸孫女, 三寸姪婦, 孽子四寸孫子 등 9인에게 각각 그 공로를 논하여 차등적으로 노비를 나누어 준 分給文記이다. 成化16년 12월 15일에 작성된 본 분재기에 앞서 황씨는 11월 25일에도 분재기를 작성하였다. 9인에게 차등적으로 노비를 상속한 본 문서와 달리 11월 25일 문서에서는 전답과 가옥을 나누어 주었으며, 상속인도 계후자 김효로, 收養女子明珠, 侍養三寸姪女金氏 3인으로 국한하였다. 전답이나 가옥에 비해 노비가 분할상속이 자유로웠기 때문에 평소 자신에게 효도를 하고 도움을 준 친척들에게 정의를 표시할 수 있었으리라고 생각된다.

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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①成化拾陸年庚子拾貳月拾伍日許與爲臥乎事段女矣身亦無子息爲沙餘▣…▣

賤妾子女無白乎等用良吾矣使用爲如乎家翁邊奴婢乙繼後子收養侍養▣…▣

中論功差等分給爲臥乎

②繼後子生員孝盧衿婢龍粉二所生奴凡伊年貳婢▣…▣

今年拾壹三所生婢貴非年玖婢訥叱之二所生奴嚴同年貳婢內隱伊二所生▣…▣

捌婢龍德四所生婢龍莊年拾捌奴紅萬良妻幷産二所生奴加音金年拾陸▣…▣

年拾貳婢甘時三所生婢耳德年肆拾參婢四月二所生婢正月年參拾壹五所生▣…▣

拾參婢內隱伊四所生奴小山年拾婢耳莊二所生婢義今年拾參主祀婢亏乙莊▣…▣

參拾捌婢內隱德二所生逃奴金仇知

③收養女子明珠衿婢求瑟二所生婢屎▣…▣ 二所生婢德今年拾婢甘莊一所生婢桂樹年拾參婢四月一生故婢仍邑德▣…▣參奴莫知良妻幷産二所生奴亡乃年拾肆奴龍粉一所生婢權德年玖婢亏▣…▣ 年參拾陸同婢一所生奴嚴山年伍婢元非一所生婢元今年貳拾壹婢耳德一▣…▣婢內隱加年陸奴紅萬良妻幷産一所生婢訥叱非年拾玖

④侍養三寸姪女故別侍衛▣…▣婢屎非一所生婢屎今年拾參婢甘莊五所生奴貴山年壹

⑤三寸姪別侍衛鄭仁老▣…▣槨准備爲沙餘良連連進退爲旀女矣得病時盡情侍養爲臥乎等用良奴莫知良妻幷▣…▣拾婢內隱伊一所生婢內隱代年貳拾貳婢亡吾之四所生婢四月年伍拾柒

⑥四寸孫子忠贊▣…▣矣父母上京爲去乙二年乙女矣家長養爲沙餘良時時往來孝道爲臥乎等用良婢內隱▣…▣婢今伊所生逃奴內隱松

⑦四寸孫女別侍衛周鐵守妻鄭氏段數數來往孝道爲臥乎等▣…▣ 音代年拾陸

⑧三寸姪故參軍金蔡妻李氏段其矣家翁死後良中置來往孝道爲臥乎▣…▣隱伊年肆拾捌二所生婢耳莊年肆拾陸

⑨四寸孫女幼學權叔平妻金氏段數數往來孝道▣…▣ 生婢哲非年拾陸

⑩孼四寸孫子金長龍段兒時始叱往來孝道爲旀女矣得病時晝▣…▣良遠處奴婢等乙有功捉來爲臥乎等用良婢耳莊一所生婢文德年貳拾柒同婢一所▣…▣生奴末之年貳拾玖

爲等如各衿亦中分給爲臥乎各各後所生幷以子孫傳持鎭長使用爲▣…▣爲行去等此文字事意乙用良告官辨爲乎事是亦在

財主故別侍衛金孝▣…▣

證保錄事▣…▣

證保勵節校▣…▣

四寸孫壻▣…▣

筆執前▣…▣

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(translation)
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=='''Discussion Questions'''==
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=='''Further Readings'''==

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*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Write your name)'''===
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*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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keywords: properties distribution, female status, adoption practice

*Discussion Questions:
1. Referencing to other properties distribution documents, what the difference between female and male with regard to the measurement of the distribution?

2. Why did Joseon people refer to pass down slaves to their inheritor(s) instead of real estates like house or land?

==='''Student 4 : (Write your name)'''===
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Inheritance and Filial Piety in Joseon, Adaption and Sucessors

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : Lee Goeun'''===
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*Key Concepts: property division, adoption system, family tree

*Discussion Questions:
Why this document does not mention 봉사위 or anything related to ancestral rites?
(Compare this one to the next document written by 김씨 in 1535 which heavily emphasized 봉사위)
In this sense, this document might prove the Confucian transfer in the 16th century.

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1535年安繼宗妻金氏衿給文記

2018-07-12T06:00:15Z

Martin:

장서각위키 - 사용자 기여 [ko]

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 李珥 更張之道

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 湖西慰諭御史封書

(Translation) 陳忠貴王旨

(Translation) 陳忠貴王旨

(Translation) 陳忠貴王旨

(Translation) 陳忠貴王旨

(Translation) 陳忠貴王旨

(Translation) 陳忠貴王旨

(Translation) 朴趾源 擬請疏通疏

(Translation) 朴趾源 擬請疏通疏

(Translation) 朴趾源 擬請疏通疏

(Translation) 朴趾源 擬請疏通疏

(Translation) 朴趾源 擬請疏通疏

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 李濟開國功臣敎書

(Translation) 1480年 金孝之 妻 黃氏 分給文記

(Translation) 1535年 安繼宗 妻 金氏 衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 1535年安繼宗妻金氏衿給文記

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 李珥更張之道

(Translation) 鄭道傳朝鮮經國典序

(Translation) 鄭道傳朝鮮經國典序

(Translation) 鄭道傳朝鮮經國典序

(Translation) 鄭道傳朝鮮經國典序

(Translation) 朴趾源擬請疏通疏

(Translation) 朴趾源擬請疏通疏

(Translation) 朴趾源擬請疏通疏

(Translation) 朴趾源擬請疏通疏

(Translation) 朴趾源擬請疏通疏

(Translation) 1480年金孝之妻黃氏分給文記

(Translation) 1535年安繼宗妻金氏衿給文記