장서각위키 - 사용자 기여 [ko]

(Translation) 2019 成忠獄死

2019-07-19T00:38:14Z

Narzberg:

{{Primary Source Document3
|Image = 성충옥사.jpg
|English = Sŏng Ch’ung dies in prison
|Chinese = 成忠獄死
|Korean =
|Genre =
|Type =
|Author = 三綱行實圖
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
義慈王十六年. 王與宮人. 淫荒耽樂. 飮酒不止. 佐平成忠極諫. 王怒囚之. 無敢言者. 成忠不食. 臨死上書曰. 忠臣死不忘君. 願一言而死. 臣常觀時察變. 必將有兵革之事. 凡用兵. 必審擇地勢. 處上流而應敵. 可以保全. 敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中. 二十年. 唐蘇定方. 統兵十三萬. 與新羅來伐. 過白江. 炭峴. 進軍黃山. 王知不免歎曰. 悔不用成忠之言. 定方圍其城. 宮女走大王浦巖上. 墮死. 後人名其巖爲落花. 王及世子孝降. 定方置酒勞將士. 使王行酒. 群臣流涕. 定方以王及臣民二萬二千八百餘人. 獻京師. 國亡.

【詩】沈湎淫荒穢德彰. 邦家杌隍勢將亡.

　　人人退處皆鉗口. 瀝盡忠肝獨抗章.

　　愛君忠懇孰能儔. 臨死猶陳爲國謀.

　　不出數年言有驗. 名聲千古簡編留.

}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===

In the 16th year of this king, he came with his court ladies partied absurdly and drank alcohol with no end. A minister reproached the king and angered the king and imprisoned him and no one dared to speak up talk. Sǒng Ch’ung did not eat. Facing his death, he presented a letter [to the king] saying, “Even if the loyal subject dies, he will never forget [his] lord. I would like to say one word and then die. I often observed time and examined change. For sure, a battle is about to happen.”[As for] using soldiers, be sure to carefully choose the pattern of the terrain. Place [your soldiers] upper stream and face the enemy there. [Then] it is possible to protect them. If the enemy’s troops should come, do not let the troops on the land cross the fortress of Simhyŏn and on water do not let them enter into Kibŏl. Place your troops on the strategic narrow and dangerous passage and hold the defense. If you do like this on the future then it will be possible to win. But the king did not heed and later Sŏngch'ung died in prison. On the twentieth year of the reign of the king, Sūdìngfāng from Tang Empire, governed a troop of one hundred and thirty thousand soldiers, and with an alliance with the kingdom of Silla came to campaign. They crossed the White River, Paekkang; the Carbon Hill, T’anhyŏn, and move the troops to the Yellow Mountain, Hwangsan. The king knew [that he could] not avoid this [and] lamented sighing [and] said: "[I] regret not using Sŏng-ch'ung's words." Dingfang surrounded his fort. [The] court ladies ran on [to] the cliff [at] Taewangp'ŏ. [They] fell [and] died. Later people called this cliff as falling flowers. The King and the crown prince Hyo surrendered. Dingfang bestowed alcohol to relieve his generals and soldiers, and made the King run the drinks. All his ministers cried tears. Dingfang presented the King, the ministers and the people – 22 800 and some – to the capital of Tang. The state collapsed.

Poem: 沈湎淫荒穢德彰. 邦家杌隍勢將亡. 
Becoming drunk excessively, the bad virtue is promoted. Country state of affairs is staggering 
人人退處皆鉗口. 瀝盡忠肝獨抗章. 
Everyone retreat from that place and closed their mouth. Drop by drop, showing his loyal heart, he alone resisted by writing. 
愛君忠懇孰能儔. 臨死猶陳爲國謀. 
His love of the king and earnest loyalty. Who can rival with him? Facing death, still he only laid out a plan for the country. 
不出數年言有驗. 名聲千古簡編留. 
Within several years did his words were verified. His fame lasted 1,000 years, in the bamboo strips (of the records) remained

----

*Discussion Questions:

abcd

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

(Translation) 2019 成忠獄死

2019-07-19T00:37:35Z

Narzberg:

{{Primary Source Document3
|Image = 성충옥사.jpg
|English = Sŏng Ch’ung dies in prison
|Chinese = 成忠獄死
|Korean =
|Genre =
|Type =
|Author = 三綱行實圖
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
義慈王十六年. 王與宮人. 淫荒耽樂. 飮酒不止. 佐平成忠極諫. 王怒囚之. 無敢言者. 成忠不食. 臨死上書曰. 忠臣死不忘君. 願一言而死. 臣常觀時察變. 必將有兵革之事. 凡用兵. 必審擇地勢. 處上流而應敵. 可以保全. 敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中. 二十年. 唐蘇定方. 統兵十三萬. 與新羅來伐. 過白江. 炭峴. 進軍黃山. 王知不免歎曰. 悔不用成忠之言. 定方圍其城. 宮女走大王浦巖上. 墮死. 後人名其巖爲落花. 王及世子孝降. 定方置酒勞將士. 使王行酒. 群臣流涕. 定方以王及臣民二萬二千八百餘人. 獻京師. 國亡.

【詩】沈湎淫荒穢德彰. 邦家杌隍勢將亡.

　　人人退處皆鉗口. 瀝盡忠肝獨抗章.

　　愛君忠懇孰能儔. 臨死猶陳爲國謀.

　　不出數年言有驗. 名聲千古簡編留.

}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===

In the 16th year of this king, he came with his court ladies partied absurdly and drank alcohol with no end. A minister reproached the king and angered the king and imprisoned him and no one dared to speak up talk. Sǒng Ch’ung did not eat. Facing his death, he presented a letter [to the king] saying, “Even if the loyal subject dies, he will never forget [his] lord. I would like to say one word and then die. I often observed time and examined change. For sure, a battle is about to happen.”[As for] using soldiers, be sure to carefully choose the pattern of the terrain. Place [your soldiers] upper stream and face the enemy there. [Then] it is possible to protect them. If the enemy’s troops should come, do not let the troops on the land cross the fortress of Simhyŏn and on water do not let them enter into Kibŏl. Place your troops on the strategic narrow and dangerous passage and hold the defense. If you do like this on the future then it will be possible to win. But the king did not heed and later Sŏngch'ung died in prison. On the twentieth year of the reign of the king, Sūdìngfāng from Tang Empire, governed a troop of one hundred and thirty thousand soldiers, and with an alliance with the kingdom of Silla came to campaign. They crossed the White River, Paekkang; the Carbon Hill, T’anhyŏn, and move the troops to the Yellow Mountain, Hwangsan. The king knew [that he could] not avoid this [and] lamented sighing [and] said: "[I] regret not using Sŏng-ch'ung's words." Dingfang surrounded his fort. [The] court ladies ran on [to] the cliff [at] Taewangp'ŏ. [They] fell [and] died. Later people called this cliff as falling flowers. The King and the crown prince Hyo surrendered. Dingfang bestowed alcohol to relieve his generals and soldiers, and made the King run the drinks. All his ministers cried tears. Dingfang presented the King, the ministers and the people – 22 800 and some – to the capital of Tang. The state collapsed.

Poem: 沈湎淫荒穢德彰. 邦家杌隍勢將亡.
Becoming drunk excessively, the bad virtue is promoted. Country state of affairs is staggering 
人人退處皆鉗口. 瀝盡忠肝獨抗章.
Everyone retreat from that place and closed their mouth. Drop by drop, showing his loyal heart, he alone resisted by writing. 
愛君忠懇孰能儔. 臨死猶陳爲國謀.
His love of the king and earnest loyalty. Who can rival with him? Facing death, still he only laid out a plan for the country. 
不出數年言有驗. 名聲千古簡編留.
Within several years did his words were verified. His fame lasted 1,000 years, in the bamboo strips (of the records) remained

----

*Discussion Questions:

abcd

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

(Translation) 2019 成忠獄死

2019-07-19T00:36:41Z

Narzberg:

{{Primary Source Document3
|Image = 성충옥사.jpg
|English = Sŏng Ch’ung dies in prison
|Chinese = 成忠獄死
|Korean =
|Genre =
|Type =
|Author = 三綱行實圖
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
義慈王十六年. 王與宮人. 淫荒耽樂. 飮酒不止. 佐平成忠極諫. 王怒囚之. 無敢言者. 成忠不食. 臨死上書曰. 忠臣死不忘君. 願一言而死. 臣常觀時察變. 必將有兵革之事. 凡用兵. 必審擇地勢. 處上流而應敵. 可以保全. 敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中. 二十年. 唐蘇定方. 統兵十三萬. 與新羅來伐. 過白江. 炭峴. 進軍黃山. 王知不免歎曰. 悔不用成忠之言. 定方圍其城. 宮女走大王浦巖上. 墮死. 後人名其巖爲落花. 王及世子孝降. 定方置酒勞將士. 使王行酒. 群臣流涕. 定方以王及臣民二萬二千八百餘人. 獻京師. 國亡.

【詩】沈湎淫荒穢德彰. 邦家杌隍勢將亡.

　　人人退處皆鉗口. 瀝盡忠肝獨抗章.

　　愛君忠懇孰能儔. 臨死猶陳爲國謀.

　　不出數年言有驗. 名聲千古簡編留.

}}

=='''Translation'''==

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

In the 16th year of this king, he came with his court ladies partied absurdly and drank alcohol with no end. A minister reproached the king and angered the king and imprisoned him and no one dared to speak up talk. Sǒng Ch’ung did not eat. Facing his death, he presented a letter [to the king] saying, “Even if the loyal subject dies, he will never forget [his] lord. I would like to say one word and then die. I often observed time and examined change. For sure, a battle is about to happen.”[As for] using soldiers, be sure to carefully choose the pattern of the terrain. Place [your soldiers] upper stream and face the enemy there. [Then] it is possible to protect them. If the enemy’s troops should come, do not let the troops on the land cross the fortress of Simhyŏn and on water do not let them enter into Kibŏl. Place your troops on the strategic narrow and dangerous passage and hold the defense. If you do like this on the future then it will be possible to win. But the king did not heed and later Sŏngch'ung died in prison. On the twentieth year of the reign of the king, Sūdìngfāng from Tang Empire, governed a troop of one hundred and thirty thousand soldiers, and with an alliance with the kingdom of Silla came to campaign. They crossed the White River, Paekkang; the Carbon Hill, T’anhyŏn, and move the troops to the Yellow Mountain, Hwangsan. The king knew [that he could] not avoid this [and] lamented sighing [and] said: "[I] regret not using Sŏng-ch'ung's words." Dingfang surrounded his fort. [The] court ladies ran on [to] the cliff [at] Taewangp'ŏ. [They] fell [and] died. Later people called this cliff as falling flowers. The King and the crown prince Hyo surrendered. Dingfang bestowed alcohol to relieve his generals and soldiers, and made the King run the drinks. All his ministers cried tears. Dingfang presented the King, the ministers and the people – 22 800 and some – to the capital of Tang. The state collapsed.

Poem: 沈湎淫荒穢德彰. 邦家杌隍勢將亡.
Becoming drunk excessively, the bad virtue is promoted. Country state of affairs is staggering
人人退處皆鉗口. 瀝盡忠肝獨抗章.
Everyone retreat from that place and closed their mouth. Drop by drop, showing his loyal heart, he alone resisted by writing.
愛君忠懇孰能儔. 臨死猶陳爲國謀.
His love of the king and earnest loyalty. Who can rival with him? Facing death, still he only laid out a plan for the country.
不出數年言有驗. 名聲千古簡編留.
Within several years did his words were verified. His fame lasted 1,000 years, in the bamboo strips (of the records) remained

----

*Discussion Questions:

abcd

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

(Translation) 2019 助長

2019-07-18T00:08:01Z

Narzberg:

{{Primary Source Document3
|Image = 조장.JPG
|English = Helping Sprouts Grow
|Chinese = 助長
|Korean =
|Genre =
|Type = Literature
|Author = Mencius
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。《孟子.公孫丑上》
}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===
Thou shall not be like the man from the state of Song. [Among] the people of the state of Song there was a man who was concerned about his sprouts not growing and he pulled them up. He rushed back home and said to his family: "I am exhausted today [because] I helped the sprouts grow." His son [heard that and] rushed to see them [but] the sprouts had withered and died. In the world, those who do not help the sprouts grow are few. It is considered useless that [they can] not help and leave them, are those who do not weed. [However] those who [try to] help them grow, are those who pull the sprouts up. Not only that it is useless but also harmful them [even more].

----

*Discussion Questions:

abcd

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

2019 啓蒙篇 19 - 22

2019-07-15T06:34:45Z

Narzberg:

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

{{원문텍스트
| =
19.

五行이 亦有相克之理하니 水克火하고 火克金하고 金克木하고 木克土하고 土復克水하니 乃操其相克之權하여 能用其相生之物者는 是人之功也라. 右地篇이라.'''

*乃: so, thus

*能V: be able to V

:'''五行亦有相克之理水克火火克金金克木木克土土復克水乃操其相克之權能用其相生之物者是人之功也'''

'''::: 物篇 :::'''

20.

天地生物之數가 有萬其衆이로되 而若言其動植之物이면 則草木禽獸蟲魚之屬이 最其較著者也니라

*最 S V 者: that which S V the most (adv.)

:'''天地生物之數有萬其衆而若言其動植之物則草木禽獸蟲魚之屬最其較著者也'''

21.

飛者는 爲禽이요 走者는 爲獸요 鱗介者는 爲蟲魚요 根植者는 爲草木이라.

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

飛禽은 卵翼이요 走獸는 胎乳하니 飛禽은 巢居하고 走獸는 穴處하고 蟲魚之物化生者는 最多니 而亦多生於水濕之地라.

*VN: V-ing/V-ed N

:'''飛禽卵翼走獸胎乳飛禽巢居走獸穴處蟲魚之物化生者最多而亦多生於水濕之地'''

}}

=='''Translation'''==

==='''Sentence 19 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 20 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 21 : Nadia Arzberger'''===
----
Those that fly that which are birds; those that run that which are beasts; those that have scales are insects and fish; those that are rooted and planted are grass and trees
 

*Discussion Questions: 
Q1: So then speaking of animals like...penguins would these be considered birds? But they cannot fly. What about beasts? They also cannot run. Would these animals not be considered because there are no penguins in the vicinity? But then what about elephants and hippos mentioned in the later passages? 

==='''Sentence 22 : Nadia Arzberger'''===
----
Flying birds cover their eggs with their wings to hatch; running beasts birth a fetus and nourishes via milk. Flying birds dwell in trees; running beasts dwell in caves. Insects and fish turn into things to be born of which there are many; mostly live in damp lands.
 

*Discussion Questions: 
Some sea creatures such as dolphins birth a fetus and nourish via milk but they definitely don't run and live in caves. What category would they belong to?

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

(Translation) 2019 金氏撲虎

2019-07-12T01:38:24Z

Narzberg:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

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

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

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

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

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

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

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

That night the tiger came again. 

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

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

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

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

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

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

----

*Discussion Questions:

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

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

2019 啓蒙篇 27 - 29

2019-07-11T23:03:10Z

Narzberg:

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

{{원문텍스트
| =
27.

稻梁黍稷은 祭祀之所以供粢盛者也요 豆菽麰麥之穀은 亦無非養人命之物故로 百草之中에 穀植이 最重이요 犯霜雪而不凋하고 閱四時而長春者는 松柏也니 木之中에 松柏이 最貴라.

*所以V: that with which (S) V

*最 Adj.: the most Adj.

:'''稻梁黍稷祭祀之所以供粢盛者也豆菽麰麥之穀亦無非養人命之物故百草之中穀植最重犯霜雪而不凋閱四時而長春者松柏也衆木之中松柏最貴'''

28.

梨栗柿棗之果가 味非不佳也나 其香이 芬芳故로 果以橘柚로 爲珍하고 蘿蔔蔓菁諸瓜之菜는 種非不多也나 其味辛烈故로 菜以芥薑으로 爲重이라.

*S非不VP: It is not that S not VP

:'''梨栗柿棗之果味非不佳也其香芬芳故果以橘柚爲珍蘿蔔蔓菁諸瓜之菜種非不多也其味辛烈故菜以芥薑爲重'''

29.

水陸草木之花로 可愛者가 甚繁이나 而陶淵明이 愛菊하고 周濂溪는 愛蓮하고 富貴繁華之人이 多愛牧丹하니 淵明은 隱者故로 人以菊花로 比之於隱者하고 濂溪는 君子故로 人以蓮花로 比之於君子하고 牧丹은 花之繁華者故로 人以牧丹比之於繁華富貴人이라.

*可V: can/be allowed to V

*比A 於 B: to compare/liken A to B (ext. 以A 比之於 B)

:'''水陸草木之花可愛者甚繁而陶淵明愛菊周濂溪愛蓮富貴繁華之人多愛牧丹淵明隱者故人以菊花比之於隱者濂溪君子故人以蓮花比之於君子牧丹花之繁華者故人以牧丹比之於繁華富貴人'''

　　
}}

=='''Translation'''==

==='''Sentence 27 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 28 : Nadia Azberger'''===
----
Pear, chestnut, persimmon, [and] jujube are fruit whose tastes are not that they are not good [but] those of sweet fragrance such as tangerines and citrons are precious. 
Radish, turnip, all various gourd kinds are vegetables whose tastes are not that they are not a lot [but] those with fierce hot taste such as mustard and ginger are important.
 

*Discussion Questions: 
Other than tangerines and citrons smelling sweeter than the other mentioned fruit, could another reason for them to be considered precious be related to location? What are other reasons for tangerines/citrons and mustard/ginger considered more important and/or treasures. Is it simply because of taste? Was there economic or agricultural reasons as well?

==='''Sentence 29 : I.Yi'''===
----

As for flowers of plants and trees of water and land, those that can be loved are extremely numerous.
Tao Yuanming loved chrysanthemums and Zhou Lianxi loved lotuses.
As for people of prosperity and glory, they greatly love peonies.

Because Yuanming was a recluse, people liken the chrysanthemum to a recluse.
Because Lianxi was a gentleman, people liken the lotus to a gentleman.
Because the peony is the most splendid among the flowers, people liken peonies to prosperous, glorious and wealthy people.

 

*Discussion Questions: 

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

2019 啓蒙篇 23 - 26

2019-07-10T07:40:09Z

Narzberg:

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

{{원문텍스트
| =
23.

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

*必V: surely/certainly V

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

24.

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

*N 以 VP: VP with (using) N

*在於N: to be in N

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

25.

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

*N as a place/time

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

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

26.

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

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

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

}}

=='''Translation'''==

==='''Sentence 23 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 24 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

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

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

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

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

2019 啓蒙篇 23 - 26

2019-07-10T07:39:04Z

Narzberg:

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

{{원문텍스트
| =
23.

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

*必V: surely/certainly V

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

24.

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

*N 以 VP: VP with (using) N

*在於N: to be in N

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

25.

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

*N as a place/time

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

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

26.

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

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

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

}}

=='''Translation'''==

==='''Sentence 23 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 24 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

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

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

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

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

2019 啓蒙篇 04 - 06

2019-07-09T07:37:48Z

Narzberg:

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

{{원문텍스트
| =
4.

天有緯星하니, 金木水火土五星이 是也요, 有經星하니, 角亢氐房心尾箕, 斗牛女虛危室壁, 奎婁胃昴畢觜參, 井鬼柳星張翼軫, 二十八宿가 是也라.

*是: this

*也 (pause marker) (cf.) A B 也: A (is) B

:'''天有緯星金木水火土五星是也有經星角亢氐房心尾箕斗牛女虛危室壁奎婁胃昴畢觜參井鬼柳星張翼軫二十八宿是也'''

5.

一晝夜之內에 有十二時하니, 十二時會가 而爲一日하고 三十日會이 而爲一月하고 十有二月合이 而成一歲니라. 月或有小月하니, 小月則二十九日이 爲一月하고, 歲或有閏月하니, 有閏則十三月이 成一歲라.

*VP1 而 VP2 : VP1 and then VP2

*爲 N: (1) to become/change into N; (2) to make N

*A 之 B: A’s B

:'''一晝夜之內有十二時十二時會而爲一日三十日會而爲一月十有二月合而成一歲月或有小月小月則二十九日爲一月歲或有閏月有閏則十三月成一歲'''

6.

十二時者는 卽地之十二支也니 所謂十二支者는 子丑寅卯辰巳午未辛酉戌亥也요 天有十干하니 所謂十干者는 甲乙丙丁戊己庚辛壬癸也니라.

*即: namely (cop.)

*所V: that which (S) V (cf.) 所謂: so-called

*N1 有N2: N1 have N2

:'''十二時者卽地之十二支也所謂十二支者子丑寅卯辰巳午未辛酉戌亥也天有十干所謂十干者甲乙丙丁戊己庚辛壬癸也'''

　
}}

=='''Translation'''==

==='''Sentence 4 : Mo Ran'''===
----
There are five planets in the sky, which are Venus, Jupiter, Mercury, Mars, Saturn, and there are mansions of twenty-eight stars, which are ''kak·hang·chŏ·pang·sim·mi·ki, tu·u·nyŏ·hŏ·wi·sil·pyŏk, kyu·lu·wi·myo·p'il·cha·sam, chŏng·kwi·lyu·sŏng·chang·ik·chin.
''

*Discussion Questions: 
(YO) To reflect the original sentence: (and) there are fixed stars, they are Kak, Hang, Chŏ, Pang, Sim, Mi, Ki, Tu, U, Nyŏ, Hŏ, Wi, Sil, Pyŏk, Kyu, Lu, Wi, Myo, P'il, Cha, and Sam--the twenty-four mansions." Notice I capitalized the names of twenty-four mansions without italicization because I took them as proper names, not as regular words.

==='''Sentence 5 : I.Yi'''===
----

During one day and night are twelve double hours. The twelve double hours come together and become one day.
Thirty days come together and become one month, and twelve months join and constitute one year.
As for months, sometimes there are smaller months. If it is a smaller month, then twenty-nine days make one month [based on lunar calendar].
Regarding years, sometimes there are leap months. If there is a leap, then thirteen months constitute one year.

*Discussion Questions: 
(YO) I would add a note about what "double hours" mean: Traditional Sinitic hours (''si'') are of two modern hours and a day consisted of twelve double hours. They are called by names and the order of the twelve Earthly Branches. The first hour (''chasi'') is tantamount to modern 11:00 pm to 1:00 am. (Something like that.)

==='''Sentence 6 : Stella'''===
----
The twelve double hours are the twelve branches of the earth. The so-called twelve branches are ''cha'', ''ch'uk'', ''in'', ''myo'', ''chin'', ''sa'', ''o'', ''mi'', ''sin'', ''yu'', ''sul'', ''hae''.
The heavens have ten stems. The so-called ten stems are ''kap'', ''ŭl'', ''pyŏng'', ''chŏng'', ''mu'', ''ki'', ''kyŏng'', ''sin'', ''im'', ''kye''.

*Discussion Questions: 
(YO) Perhaps add (Heavenly) before Stems? "The so-called ten (Heavenly) Stems are..."
(NA) Going off Dr. Oh's point, would we put (Earthly) before branches? To keep the symmetry?

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

2019 推句 18 - 22

2019-07-09T07:33:56Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
18.

耕田埋春色이요

汲水斗月光이라.

西亭江上月이요

東閣雪中梅라.

19.

飮酒人顔赤이요

食草馬口靑이라.

白酒紅人面이요

黃金黑吏心이라.

22.

花落憐不掃요

月明愛無眠이라.

月作雲間鏡이요

風爲竹裡琴이라.

}}

=='''Translation'''==

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

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

==='''Poem 19: name'''===
----
(abcd)

*Discussion Questions:

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

*Discussion Questions:

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

2019 推句 09 - 13

2019-07-09T07:29:32Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

==='''Poem 9 : Emma'''===
----
Spring is the head of the four seasons

Humans are the spiritual of all things

Water, fire, wood, metal, earth

Benevolence, Righteousness, Propriety, Wisdom, Trust worthiness

*Discussion Questions:

What connections can we draw between the first couplet and the second? Is there a juxtaposition being drawn between the four seasons and the five elements and human spiritual nature? 
(NA) As discussed in class, I think the five elements and the four seasons do have some kind of connection as well as human nature. Looking it up, apparently in terms of seasons, there is spring, summer, late summer, fall, and winter. Wood=spring, fire= summer, earth= late summer, metal= autumn, water= winter. I'm sure the human spiritual nature also has something to do with the elements. Water with wisdom etc. etc. 
I also have a question: could you translate 靈 as spirit instead of spiritual? So that you can juxtapose 靈 (spirit) and 首 (head)? Since seasons are kind of abstract you juxtapose it with something physical like 首 (head), and then since all creatures/people are physical you compare that with something more abstract like 靈 (spirit)?

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

*Discussion Questions:

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

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

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

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

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

(EW) As we discussed in class, I think the context of this poem justifies a translation of 家 as "house" in the broad sense of both family and stock, particularly given that 家族 [as in immediate family] is a modern concept.

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

2019 推句 09 - 13

2019-07-09T07:28:35Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

==='''Poem 9 : Emma'''===
----
Spring is the head of the four seasons

Humans are the spiritual of all things

Water, fire, wood, metal, earth

Benevolence, Righteousness, Propriety, Wisdom, Trust worthiness

*Discussion Questions:

What connections can we draw between the first couplet and the second? Is there a juxtaposition being drawn between the four seasons and the five elements and human spiritual nature? 
NA: As discussed in class, I think the five elements and the four seasons do have some kind of connection as well as human nature. Looking it up, apparently in terms of seasons, there is spring, summer, late summer, fall, and winter. Wood=spring, fire= summer, earth= late summer, metal= autumn, water= winter. I'm sure the human spiritual nature also has something to do with the elements. Water with wisdom etc. etc.
I also have a question: could you translate 靈 as spirit instead of spiritual? So that you can juxtapose 靈 (spirit) and 首 (head)? Since seasons are kind of abstract you juxtapose it with something physical like 首 (head), and then since all creatures/people are physical you compare that with something more abstract like 靈 (spirit)?

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

*Discussion Questions:

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

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

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

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

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

(EW) As we discussed in class, I think the context of this poem justifies a translation of 家 as "house" in the broad sense of both family and stock, particularly given that 家族 [as in immediate family] is a modern concept.

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

2019 推句 18 - 22

2019-07-09T07:20:51Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
18.

耕田埋春色이요

汲水斗月光이라.

西亭江上月이요

東閣雪中梅라.

19.

飮酒人顔赤이요

食草馬口靑이라.

白酒紅人面이요

黃金黑吏心이라.

22.

花落憐不掃요

月明愛無眠이라.

月作雲間鏡이요

風爲竹裡琴이라.

}}

=='''Translation'''==

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

*Discussion Questions:
Q1: As discussed in class, should 亭 and 閣 both be translated as pavilion or should one of them be called chamber? 

==='''Poem 19: name'''===
----
(abcd)

*Discussion Questions:

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

*Discussion Questions:

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

2019 推句 09 - 13

2019-07-05T10:08:29Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm?

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation.

==='''Poem 13 : name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 09 - 13

2019-07-05T10:07:07Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm?

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation.

==='''Poem 13 : name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 09 - 13

2019-07-05T10:05:54Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm?

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation.

==='''Poem 13 : name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 01 - 04

2019-07-04T11:28:16Z

Narzberg:

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

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

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

*Discussion Questions:

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

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

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

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

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

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

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

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

River and mountain, 100000 ancients of folding screens

East and west are doors of sun and moon

South and north are the path of wild goose.

*Discussion Questions:

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

NA: I want to say that the mirror is 100,000 years old because as we know (un-poetically) the sun and moon have been around longer than the rivers and mountains on earth so I think that could mean that this mirror is that old but there is potentially other mirrors that have existed before this one.

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

(Translation) 2019 宗室豐山守

2019-07-04T11:23:51Z

Narzberg:

{{Primary Source Document3
|Image = 종실풍산수.jpg
|English = “Chongsil P’ungsan su”[Magistrate of P’ungsan, a royal kinsman]
|Chinese = 宗室豐山守
|Korean = 종실풍산수
|Genre = Short Story
|Type = Literature
|Author = Sŏng Hyŏn 成俔
|Year =
|Source = 慵齋叢話 'Yongjae ch’onghwa'
|Key Concepts= geese, ducks, magistrate
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===

A magistrate of P'ungsan, a royal kinsman. He was so stupid that he could not differentiate between beans and grains1. In his house he raised geese and ducks. But did not know how to count. Just by pairing pairs [2x2] can he count them. One day, his house boy boiled and ate one duck. The magistrate counted by pairs. And one was leftover. So, he got very upset and flogged his servant2 [with a cane] saying: You stole my duck. [You] must re-compensate [with] another duck. The next day, the servant again boiled and ate one duck. The magistrate counted by pairs. There was no leftovers. He was very happy saying “Punishment cannot not be used. The past night I flogged the servant and the servant re-compensated it now.”

1) This is a idiom to indicate just how stupid the magistrate is since beans and grains do not look anything alike.
2) This is the same servant boy, but possibly the reason he uses both 'house boy' and 'servant' is because prior to the boy eating the duck the author viewed him a certain way but afterwards viewed him more negatively.
----

*Discussion Questions:

Do you agree with the magistrate's comment that punishment cannot not be used? For instance, if he had simply yelled at the servant boy and had not flogged him would the servant boy still have eaten the second duck? If so, regardless of punishment, the magistrate would have been re-compensated and this would disprove his point.

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

(Translation) 2019 不禽不獸

2019-07-04T02:58:52Z

Narzberg:

{{Primary Source Document3
|Image = 불금불수.jpg
|English = Neither a Bird nor a Beast
|Chinese = 不禽不獸
|Korean =
|Genre = Humor
|Type = Literature
|Author = 笑林廣記 (Xiaolin Guangji)
|Year = 1574-1646
|Source = 廣笑府 (Guang Xiao Fu)/笑府 (Xiao Fu) by 馮夢龍 (Feng Menglong)
|Key Concepts= Fenghuang, bats, qilin
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor = Nadia Arzberger
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===
Mythical bird (fenghuang)'s long life celebration, [where] hundreds of birds came to congratulate him, only the bat did not come. The mythical bird reproaches the bat saying: "You dwell below me, how can you be arrogant and proud?" The bat says: "I have feet, I belong to the beasts. Of what use is it [to me] to congratulate you?" One day, the mythical beast (qilin) has a birthday, the bat did not come again. The mythical beast reproaches the bat. The bat says: "I have wings, I belong to the birds. For what [reason] do I congratulate you?" The mythical beast and mythical bird meet up together, their talk comes to the matter of the bat. They sigh collectively and say: "In a world like now, there is evil and depravity, appearing everywhere there is this kind of not being a bird nor a beast crowd, there really is no means in which there is to cope with such beings!"

Corrected Version
Mythical bird (fenghuang)'s long life celebration, [where] hundreds of birds came to congratulate him, only the bat did not come. The mythical bird reproaches the bat saying: "You dwell below me, how can you be arrogant and proud?" The bat says: "I have feet, I belong to the beasts. Of what use is it [to me] to congratulate you?" One day, the mythical beast (qilin) has a birthday, the bat did not come again. The mythical beast reproaches the bat. The bat says: "I have wings, I belong to the birds. For what [reason] do I congratulate you?" The mythical beast and mythical bird meet up together, their talk comes to the matter of the bat. They sigh collectively with lamentation and say: "The world like now is evil and depravity, appearing everywhere there is this kind of not being a bird nor a beast crowd, there really is no means in which there is to cope with such beings!"

----

*Discussion Questions:

The mythical beast and mythical bird meet up to discuss how there is a developing 'neither bird nor beast' crowd. If we parallel this with the modern world, what could the bird and the beast represent in our world? Could it be nationalities, such as someone with duel citizenship? Or could it be applied more abstractly?

(YO) Interesting. I guess this can be applied to a more fundamental sense, as well. It is not only about the case of uncertain identity, which threatens us and the existing order of things, but also a deliberate action of deferral of identification. This can be said of any form of political activism and resistance (dissension)--a Foucauldian moment? I find it significant, as I said in class, that the text chose to write 不禽不獸, not 非禽非獸, where 不 turns any word it negates into a verb. Therefore, 'bird' 禽 and 'beast' 獸 are used as verbs, i.e., to be a bird and to be a beast. 

(YO) A couple of translation points: 
慨嘆 would be more than just a sigh, sigh with lamentation or indignation. 
如今世上惡薄: 如今 can be taken idiomatically as “now”; and 惡薄 a stative verb (=adjective). Hence: The world now is evil and depraved.

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

(Translation) 2019 不禽不獸

2019-07-02T12:59:19Z

Narzberg:

(Translation) 2019 不禽不獸

2019-07-02T12:51:01Z

Narzberg:

{{Primary Source Document3
|Image = 불금불수.jpg
|English = Neither a Bird nor a Beast
|Chinese = 不禽不獸
|Korean =
|Genre = Humor
|Type = Literature
|Author = 笑林廣記 (Xiaolin Guangji)
|Year = 1574-1646
|Key Concepts= Fenghuang, bats, qilin
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor = Nadia Arzberger
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===
Mythical bird (fenghuang)'s long life celebration, [where] hundreds of birds came to congratulate him, only the bat did not come. The mythical bird reproaches the bat saying: "You dwell below me, how can you be arrogant and proud?" The bat says: "I have feet, I belong to the beasts. Of what use is it [to me] to congratulate you?" One day, the mythical beast (qilin) has a birthday, the bat did not come again. The mythical beast reproaches the bat. The bat says: "I have wings, I belong to the birds. For what [reason] do I congratulate you?" The mythical beast and mythical bird meet up together, their talk comes to the matter of the bat. They sigh collectively and say: "In a world like now, there is evil and depravity, appearing everywhere there is this kind of not being a bird nor a beast crowd, there really is no means in which there is to cope with such beings!"

----

*Discussion Questions:

The mythical beast and mythical bird meet up to discuss how there is a developing 'neither bird nor beast' crowd. If we parallel this with the modern world, what could the bird and the beast represent in our world? Could it be nationalities, such as someone with duel citizenship? Or could it be applied more abstractly?

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

(Translation) 2019 不禽不獸

2019-07-02T12:48:43Z

Narzberg:

{{Primary Source Document3
|Image = 불금불수.jpg
|English = Neither a Bird nor a Beast
|Chinese = 不禽不獸
|Korean =
|Genre = Humor
|Type = Literature
|Author = 笑林廣記 (Xiaolin Guangji)
|Year = 1574-1646
|Key Concepts= Fenghuang, bats, qilin
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor = Nadia Arzberger
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student Translation : Nadia Arzberger'''===
Mythical bird (fenghuang)'s long life celebration, hundreds of birds came to congratulate him, only the bat did not come. The mythical bird reproaches the bat saying: "You dwell below me, how can you be arrogant and proud?" The bat says: "I have feet, I belong to the beasts. Of what use is it to congratulate you?" One day, the mythical beast (qilin) has a birthday, the bat did not come again. The mythical beast reproaches the bat. The bat says: "I have wings, I belong to the birds. For what do I congratulate you?" The mythical beast and mythical bird meet up together, their talk comes to the matter of the bat. They sigh together and say: "In a world like now, there is evil and depravity, appearing everywhere there is this kind of not being a bird nor a beast crowd, there really is no means in which there is to cope with such beings!"

----

*Discussion Questions:

The mythical beast and mythical bird meet up to discuss how there is a developing 'neither bird nor beast' crowd. If we parallel this with the modern world, what could the bird and the beast represent in our world? Could it be nationalities, such as someone with duel citizenship? Or could it be applied more abstractly?

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