http://dh.aks.ac.kr/jsg/api.php?action=feedcontributions&feedformat=atom&user=Ren+Ruixin 2026-06-06T07:36:01Z 사용자 기여 MediaWiki 1.27.1 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=15006 2018-07-20T01:12:36Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Jeong Dojeon (Korean: 정도전；汉字：鄭道傳；1342-1398), whose pen name is Sambong (Korean: 삼봉), was a distinguished Korean scholar-official during the late Goryeo to the early Joseon periods. He served as the First Prime Minister (or First Chief State Councilor) of Joseon, from 1392 until 1398 when he was killed by Yi Bang-won, the fifth son of Yi Seong-gye, the founder of the Joseon dynasty. Jeong Dojeon was an adviser to Yi Seong-gye and also the principal architect of the Joseon dynasty's policies, laying down the kingdom's ideological, institutional, and legal frameworks which would govern it for five centuries. Joseon Gyeong Gukjeon (조선경국전, 朝鮮經國典) is what mainly demonstrated his idea about how to govern this country. Joseon Gyeong Gukjeon（朝鲜经国典） is a complete series of statues of the governance of the Joseon dynasty. It was completed and presented to the king in 1394. Under a significant influence of Confucianism, Joseon Gyeong Gukjeon （朝鲜经国典）laid the foundation of the Joseon dynasty at all levels. It had been a basis for over 500 years of Joseon dynasty politics. It stipulated the way by which the king rule the country and the duties of bureaucrats at all levels. It also served as an indispensable basis for later codes of law promulgated in the Joseon dynasty. <br /> The following document is the preface to Joseon Gyeong Gukjeon（朝鲜经国典）, written down by the order of the king. Joseon Gyeong Gukjeon(朝鲜经国典) literally means statutes of the governance of the Joseon dynasty. In the preface, the writer justified their work by referring to the classics of Confucianism. At the beginning of this preface, he quoted sentences directly taken from The Rites of Zhou, to exemplify the theoretical basis of their establishment of the new government. He referred to The Rites of Zhou and discussed the six principles that are believed to be the standard ways to govern a country, including principle of governing（治典）, principle of indoctrinating（教典）, principle of ethics（礼典）, principle of regime（政典）,principle of justice（刑典）, principle of routine work（事典）. Then he talked about the importance of these principles. 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. In this way he had made it clear to the reader the significance of governing Joseon in accordance with these Confucian principles. From this perspective, this document is a typical material shows the influence of Confucianism on Joseon dynasty even at the early period of the dynasty.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> <br /> Preface to the Statutes of the Governance of Joseon<br /> <br /> 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. Secondly, there is the principle of indoctrinating（教典）, used for stabilizing the states, instructing the government, and taming the people. Thirdly, there is the principle of ethics（礼典）, used for coordinating the states, commanding the officials, and harmonizing the people. Fourthly, there is the principle of regime（政典）, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people. Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. Governance is about the officials. Indoctrination is about ethics. Regime is about military affairs. Routine work is about labour.<br /> From ancient time, the rise and fall of a country can be clearly observed in history.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.<br /> 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. <br /> 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 problems are removed and the indoctrination was renewed.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. Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared. The use of carriage and clothing are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared. 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. All the officials fulfill their own part of duty, many of the things will be prosperous. The principle of routine work is no doubt cleared. Therefore, 判三司事奉化伯 Jeong Dojeon collected all these principles into one book, named it Statutes of the Governance of Joseon and presented it to your highness. 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 minister 㧾 to undertake the task and write a preface to this book. Minister 㧾 once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. 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? Your highness assigned this task to the Grand Councilor with sincere heart. 三司公 exerted his intelligence of heaven and people, and skills of governance and benefiting the people, to support the foundation of the dynasty, to write down these articles with vigorous energy. Finally, this great book of statues was finished. 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 the future generation. Ah！Would this be the uttermost of this? 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 it has anything good to the governance of a country? Zisi（子思） wrote Zhongyong（中庸）, he commented on the nine classics （九经） and said: what these classics shared in common is just one thing, what is that? That is sincerity. My comment on this book is also the same.<br /> <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #How could it be possible for the new dynasty to set up their government according to the principles from the The Rites of Zhou？<br /> #How does the author justify the legitimacy of the the new dynasty and the compilation of Joseon Gyeong Gukjeon?<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : Xiaoyi Ze'''===<br /> ----<br /> Based on Chǒng's writing, at the beginning of Chosǒn dynasty, what kind of state did the founder(s) intend to establish? <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?<br /> <br /> 2. What is his understanding of the role of the king?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface? <br /> # What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyŏnggukjŏn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?<br /> <br /> Were Jeong Dojeon (MR: Chŏng Tojŏn) and the author of the preface of Gyeonggukjeon on the same political lines?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : Sanghoon Na'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why did King Taejo order Chong Chong to write this preface?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=14954 2018-07-20T00:12:44Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Jeong Dojeon (Korean: 정도전；汉字：鄭道傳；1342-1398), whose pen name is Sambong (Korean: 삼봉), was a distinguished Korean scholar-official during the late Goryeo to the early Joseon periods. He served as the First Prime Minister (or First Chief State Councilor) of Joseon, from 1392 until 1398 when he was killed by Yi Bang-won, the fifth son of Yi Seong-gye, the founder of the Joseon dynasty. Jeong Dojeon was an adviser to Yi Seong-gye and also the principal architect of the Joseon dynasty's policies, laying down the kingdom's ideological, institutional, and legal frameworks which would govern it for five centuries. Joseon Gyeong Gukjeon (조선경국전, 朝鮮經國典) is what mainly demonstrated his idea about how to govern this country. Joseon Gyeong Gukjeon（朝鲜经国典） is a complete series of statues of the governance of the Joseon dynasty. It was completed and presented to the king in 1394. Under a significant influence of Confucianism, Joseon Gyeong Gukjeon （朝鲜经国典）laid the foundation of the Joseon dynasty at all levels. It had been a basis for over 500 years of Joseon dynasty politics. It stipulated the way by which the king rule the country and the duties of bureaucrats at all levels. It also served as an indispensable basis for later codes of law promulgated in the Joseon dynasty. <br /> The following document is the preface to Joseon Gyeong Gukjeon（朝鲜经国典）, written down by the order of the king. Joseon Gyeong Gukjeon(朝鲜经国典) literally means statutes of the governance of the Joseon dynasty. In the preface, the writer justified their work by referring to the classics of Confucianism. At the beginning of this preface, he quoted sentences directly taken from The Rites of Zhou, to exemplify the theoretical basis of their establishment of the new government. He referred to The Rites of Zhou and discussed the six principles that are believed to be the standard ways to govern a country, including principle of governing（治典）, principle of indoctrinating（教典）, principle of ethics（礼典）, principle of regime（政典）,principle of justice（刑典）, principle of routine work（事典）. Then he talked about the importance of these principles. 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. In this way he had made it clear to the reader the significance of governing Joseon in accordance with these Confucian principles. From this perspective, this document is a typical material shows the influence of Confucianism on Joseon dynasty even at the early period of the dynasty.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> <br /> Preface to the Statutes of the Governance of Joseon<br /> <br /> 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. Secondly, there is the principle of indoctrinating（教典）, used for stabilizing the states, instructing the government, and taming the people. Thirdly, there is the principle of ethics（礼典）, used for coordinating the states, commanding the officials, and harmonizing the people. Fourthly, there is the principle of regime（政典）, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people. Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. Governance is about the officials. Indoctrination is about ethics. Regime is about military affairs. Routine work is about labour.<br /> From ancient time, the rise and fall of a country can be clearly observed in history.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.<br /> 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. <br /> 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 problems are removed and the indoctrination was renewed.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. Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared. The use of carriage and clothing are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared. 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. All the officials fulfill their own part of duty, many of the things will be prosperous. The principle of routine work is no doubt cleared. Therefore, 判三司事奉化伯 Jeong Dojeon collected all these principles into one book, named it Statutes of the Governance of Joseon and presented it to your highness. 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 minister 㧾 to undertake the task and write a preface to this book. Minister 㧾 once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. 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? Your highness assigned this task to the Grand Councilor with sincere heart. 三司公 exerted his intelligence of heaven and people, and skills of governance and benefiting the people, to support the foundation of the dynasty, to write down these articles with vigorous energy. Finally, this great book of statues was finished. 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 the future generation. Ah！Would this be the uttermost of this? 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 it has anything good to the governance of a country? Zisi（子思） wrote Zhongyong（中庸）, he commented on the nine classics （九经） and said: what these classics shared in common is just one thing, what is that? That is sincerity. My comment on this book is also the same.<br /> <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : Xiaoyi Ze'''===<br /> ----<br /> Based on Chǒng's writing, at the beginning of Chosǒn dynasty, what kind of state did the founder(s) intend to establish? <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?<br /> <br /> 2. What is his understanding of the role of the king?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface? <br /> # What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyŏnggukjŏn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?<br /> <br /> Were Jeong Dojeon (MR: Chŏng Tojŏn) and the author of the preface of Gyeonggukjeon on the same political lines?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : Sanghoon Na'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why did King Taejo order Chong Chong to write this preface?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=14782 2018-07-19T04:27:14Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> <br /> Preface to the Statutes of the Governance of Joseon<br /> <br /> 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. Secondly, there is the principle of indoctrinating（教典）, used for stabilizing the states, instructing the government, and taming the people. Thirdly, there is the principle of ethics（礼典）, used for coordinating the states, commanding the officials, and harmonizing the people. Fourthly, there is the principle of regime（政典）, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people. Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. Governance is about the officials. Indoctrination is about ethics. Regime is about military affairs. Routine work is about labour.<br /> From ancient time, the rise and fall of a country can be clearly observed in history.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.<br /> 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. <br /> 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 problems are removed and the indoctrination was renewed.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. Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared. The use of carriage and clothing are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared. 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. All the officials fulfill their own part of duty, many of the things will be prosperous. The principle of routine work is no doubt cleared. Therefore, 判三司事奉化伯 Jeong Dojeon collected all these principles into one book, named it Statutes of the Governance of Joseon and presented it to your highness. 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 minister 㧾 to undertake the task and write a preface to this book. Minister 㧾 once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. 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? Your highness assigned this task to the Grand Councilor with sincere heart. 三司公 exerted his intelligence of heaven and people, and skills of governance and benefiting the people, to support the foundation of the dynasty, to write down these articles with vigorous energy. Finally, this great book of statues was finished. 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 the future generation. Ah！Would this be the uttermost of this? 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 it has anything good to the governance of a country? Zisi（子思） wrote Zhongyong（中庸）, he commented on the nine classics （九经） and said: what these classics shared in common is just one thing, what is that? That is sincerity. My comment on this book is also the same.<br /> <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : Xiaoyi Ze'''===<br /> ----<br /> Based on Chǒng's writing, at the beginning of Chosǒn dynasty, what kind of state did the founder(s) intend to establish? <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?<br /> <br /> 2. What is his understanding of the role of the king?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface? <br /> # What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyŏnggukjŏn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?<br /> <br /> Were Jeong Dojeon (MR: Chŏng Tojŏn) and the author of the preface of Gyeonggukjeon on the same political lines?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : Sanghoon Na'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why did King Taejo order Chong Chong to write this preface?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=14781 2018-07-19T04:26:35Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> <br /> Preface to the Statutes of the Governance of Joseon<br /> <br /> 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. Secondly, there is the principle of indoctrinating（教典）, used for stabilizing the states, instructing the government, and taming the people. Thirdly, there is the principle of ethics（礼典）, used for coordinating the states, commanding the officials, and harmonizing the people. Fourthly, there is the principle of regime（政典）, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people. Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. Governance is about the officials. Indoctrination is about ethics. Regime is about military affairs. Routine work is about labour.<br /> From ancient time, the rise and fall of a country can be clearly observed in history.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.<br /> 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. <br /> 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 problems are removed and the indoctrination was renewed.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. Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared. The use of carriage and clothing are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared. 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. All the officials fulfill their own part of duty, many of the things will be prosperous. The principle of routine work is no doubt cleared. Therefore, 判三司事奉化伯 Jeong Dojeon collected all these principles into one book, named it Statutes of the Governance of Joseon and presented it to your highness. 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 minister 㧾 to undertake the task and write a preface to this book. Minister 㧾 once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. 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? Your highness assigned this task to the Grand Councilor with sincere heart. 三司公 exerted his intelligence of heaven and people, and skills of governance and benefiting the people, to support the foundation of the dynasty, to write down these articles with vigorous energy. Finally, this great book of statues was finished. 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 the future generation. Ah！Would this be the uttermost of this? 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 it has anything good to the governance of a country? Zisi（子思） wrote Zhongyong（中庸）, he commented on the nine classics （九经） and said: what these classics shared in common is just one thing, what is that? That is sincerity. My comment on this book is also the same.<br /> <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> <br /> 二曰教典，以安邦国，以教官府，以扰万民。<br /> Secondly, there is the principle of indoctrinating, used for stabilizing the states, instructing the government, and taming the people.<br /> <br /> 三曰礼典，以和万邦，以统百官，以谐万民。<br /> Thirdly, there is the principle of ethics, used for coordinating the states, commanding the officials, and harmonizing the people.<br /> <br /> 四曰政典，以平邦国，以正百官，以均万民。<br /> 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.<br /> <br /> 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。<br /> Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. <br /> <br /> 治则吏也，教则礼也，政则兵也，事则工也。<br /> Governance is about the officials？<br /> Indoctrination is about ethics？<br /> Regime is about military affairs？<br /> ???<br /> <br /> 自古以来，天下国家之治乱兴亡，昭然可考。<br /> From ancient time, the rise and fall of a country can be clearly observed in history.<br /> <br /> 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。<br /> 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.<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> 惟我殿下，应天顺人，除残去暴，乃革旧弊，一新教化。<br /> 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.<br /> <br /> 以时考绩，黜陟幽明，而治典明矣。<br /> 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.<br /> <br /> 轻徭薄赋，修养生民，而教典明矣。<br /> Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared.<br /> <br /> 车服有章，上下有别，则礼典可谓明矣。<br /> The use of carriage and clothing? are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. <br /> <br /> 克诘戎兵，折冲御侮，则政典可谓明矣。<br /> Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared.<br /> <br /> 议刑得情，民无冤抑，刑典不可谓不明也。<br /> 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.<br /> <br /> 允釐百工，以熙庶绩，事典不可谓不明也。<br /> All the officials fulfill their own part of duty, many of the things will be prosperous. The<br /> principle of chores is no doubt cleared.<br /> <br /> 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。<br /> 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. <br /> <br /> 宸心是悦，付诸有司藏之金樻，爰命臣㧾，序其编端。<br /> 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.<br /> <br /> 臣㧾窃伏惟念，一代之兴，必有一代之制作。<br /> I, as a minister, once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. <br /> <br /> <br /> 苟非明良相得，有同鱼水，则何以臻此焉？<br /> 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? <br /> <br /> 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。<br /> 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.<br /> <br /> 非唯有补于殿下乙夜之览，且为子孙万世之龟鉴也。<br /> 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.<br /> <br /> 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？<br /> 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?<br /> <br /> <br /> 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。<br /> 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.<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : Xiaoyi Ze'''===<br /> ----<br /> Based on Chǒng's writing, at the beginning of Chosǒn dynasty, what kind of state did the founder(s) intend to establish? <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?<br /> <br /> 2. What is his understanding of the role of the king?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface? <br /> # What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyŏnggukjŏn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?<br /> <br /> Were Jeong Dojeon (MR: Chŏng Tojŏn) and the author of the preface of Gyeonggukjeon on the same political lines?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : Sanghoon Na'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why did King Taejo order Chong Chong to write this preface?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=14726 2018-07-19T01:39:03Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> (translation)<br /> <br /> 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. Secondly, there is the principle of indoctrinating（教典）, used for stabilizing the states, instructing the government, and taming the people. Thirdly, there is the principle of ethics（礼典）, used for coordinating the states, commanding the officials, and harmonizing the people. Fourthly, there is the principle of regime（政典）, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people. Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. Governance is about the officials. Indoctrination is about ethics. Regime is about military affairs. Routine work is about labour.<br /> From ancient time, the rise and fall of a country can be clearly observed in history.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.<br /> 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. <br /> 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 problems are removed and the indoctrination was renewed.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. Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared. The use of carriage and clothing are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared. 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. All the officials fulfill their own part of duty, many of the things will be prosperous. The principle of routine work is no doubt cleared. Therefore, 判三司事奉化伯 Jeong Dojeon collected all these principles into one book, named it Statutes of the Governance of Joseon and presented it to your highness. 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 minister 㧾 to undertake the task and write a preface to this book. Minister 㧾 once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. 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? Your highness assigned this task to the Grand Councilor with sincere heart. 三司公 exerted his intelligence of heaven and people, and skills of governance and benefiting the people, to support the foundation of the dynasty, to write down these articles with vigorous energy. Finally, this great book of statues was finished. 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 the future generation. Ah！Would this be the uttermost of this? 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 it has anything good to the governance of a country? Zisi（子思） wrote Zhongyong（中庸）, he commented on the nine classics （九经） and said: what these classics shared in common is just one thing, what is that? That is sincerity. My comment on this book is also the same.<br /> <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> <br /> 二曰教典，以安邦国，以教官府，以扰万民。<br /> Secondly, there is the principle of indoctrinating, used for stabilizing the states, instructing the government, and taming the people.<br /> <br /> 三曰礼典，以和万邦，以统百官，以谐万民。<br /> Thirdly, there is the principle of ethics, used for coordinating the states, commanding the officials, and harmonizing the people.<br /> <br /> 四曰政典，以平邦国，以正百官，以均万民。<br /> 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.<br /> <br /> 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。<br /> Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. <br /> <br /> 治则吏也，教则礼也，政则兵也，事则工也。<br /> Governance is about the officials？<br /> Indoctrination is about ethics？<br /> Regime is about military affairs？<br /> ???<br /> <br /> 自古以来，天下国家之治乱兴亡，昭然可考。<br /> From ancient time, the rise and fall of a country can be clearly observed in history.<br /> <br /> 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。<br /> 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.<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> 惟我殿下，应天顺人，除残去暴，乃革旧弊，一新教化。<br /> 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.<br /> <br /> 以时考绩，黜陟幽明，而治典明矣。<br /> 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.<br /> <br /> 轻徭薄赋，修养生民，而教典明矣。<br /> Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared.<br /> <br /> 车服有章，上下有别，则礼典可谓明矣。<br /> The use of carriage and clothing? are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. <br /> <br /> 克诘戎兵，折冲御侮，则政典可谓明矣。<br /> Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared.<br /> <br /> 议刑得情，民无冤抑，刑典不可谓不明也。<br /> 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.<br /> <br /> 允釐百工，以熙庶绩，事典不可谓不明也。<br /> All the officials fulfill their own part of duty, many of the things will be prosperous. The<br /> principle of chores is no doubt cleared.<br /> <br /> 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。<br /> 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. <br /> <br /> 宸心是悦，付诸有司藏之金樻，爰命臣㧾，序其编端。<br /> 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.<br /> <br /> 臣㧾窃伏惟念，一代之兴，必有一代之制作。<br /> I, as a minister, once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. <br /> <br /> <br /> 苟非明良相得，有同鱼水，则何以臻此焉？<br /> 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? <br /> <br /> 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。<br /> 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.<br /> <br /> 非唯有补于殿下乙夜之览，且为子孙万世之龟鉴也。<br /> 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.<br /> <br /> 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？<br /> 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?<br /> <br /> <br /> 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。<br /> 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.<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : Xiaoyi Ze'''===<br /> ----<br /> Based on Chǒng's writing, at the beginning of Chosǒn dynasty, what kind of state did the founder(s) intend to establish? <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?<br /> <br /> 2. What is his understanding of the role of the king?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface? <br /> # What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyŏnggukjŏn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?<br /> <br /> Were Jeong Dojeon (MR: Chŏng Tojŏn) and the author of the preface of Gyeonggukjeon on the same political lines?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : Sanghoon Na'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why did King Taejo order Chong Chong to write this preface?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E9%81%93%E5%82%B3_%E6%9C%9D%E9%AE%AE%E7%B6%93%E5%9C%8B%E5%85%B8_%E5%BA%8F&diff=14462 2018-07-18T00:05:07Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조선경국전서1.JPG<br /> |English = <br /> |Chinese = 朝鮮經國典 序<br /> |Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Law books<br /> |Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]<br /> |Year = 1394<br /> |Key Concepts= Sets up the government<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> &lt;gallery&gt;<br /> 파일:조선경국전서2.JPG|*朝鮮經國典 序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> <br /> 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。<br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> <br /> 二曰教典，以安邦国，以教官府，以扰万民。<br /> Secondly, there is the principle of indoctrinating, used for stabilizing the states, instructing the government, and taming the people.<br /> <br /> 三曰礼典，以和万邦，以统百官，以谐万民。<br /> Thirdly, there is the principle of ethics, used for coordinating the states, commanding the officials, and harmonizing the people.<br /> <br /> 四曰政典，以平邦国，以正百官，以均万民。<br /> 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.<br /> <br /> 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。<br /> Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people. <br /> Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people. <br /> <br /> 治则吏也，教则礼也，政则兵也，事则工也。<br /> Governance is about the officials？<br /> Indoctrination is about ethics？<br /> Regime is about military affairs？<br /> ???<br /> <br /> 自古以来，天下国家之治乱兴亡，昭然可考。<br /> From ancient time, the rise and fall of a country can be clearly observed in history.<br /> <br /> 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。<br /> 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.<br /> <br /> <br /> 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。<br /> 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. <br /> <br /> 惟我殿下，应天顺人，除残去暴，乃革旧弊，一新教化。<br /> 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.<br /> <br /> 以时考绩，黜陟幽明，而治典明矣。<br /> 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.<br /> <br /> 轻徭薄赋，修养生民，而教典明矣。<br /> Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared.<br /> <br /> 车服有章，上下有别，则礼典可谓明矣。<br /> The use of carriage and clothing? are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared. <br /> <br /> 克诘戎兵，折冲御侮，则政典可谓明矣。<br /> Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared.<br /> <br /> 议刑得情，民无冤抑，刑典不可谓不明也。<br /> 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.<br /> <br /> 允釐百工，以熙庶绩，事典不可谓不明也。<br /> All the officials fulfill their own part of duty, many of the things will be prosperous. The<br /> principle of chores is no doubt cleared.<br /> <br /> 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。<br /> 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. <br /> <br /> 宸心是悦，付诸有司藏之金樻，爰命臣㧾，序其编端。<br /> 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.<br /> <br /> 臣㧾窃伏惟念，一代之兴，必有一代之制作。<br /> I, as a minister, once thought about it privately, when there is a rise of a new dynasty, there are some new establishments. <br /> <br /> <br /> 苟非明良相得，有同鱼水，则何以臻此焉？<br /> 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? <br /> <br /> 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。<br /> 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.<br /> <br /> 非唯有补于殿下乙夜之览，且为子孙万世之龟鉴也。<br /> 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.<br /> <br /> 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？<br /> 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?<br /> <br /> <br /> 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。<br /> 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.<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1801%E5%B9%B4_%E6%9D%8E%E5%B8%8C%E8%AA%A0_%E8%A1%BF%E7%B5%A6%E6%96%87%E8%A8%98&diff=13917 2018-07-12T02:56:41Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1801이희성노주계문서.JPG<br /> |English = <br /> |Chinese = 1801年 李希誠 衿給文記<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;refuci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;fname=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX-IMG.001.jpg&amp;closed=true 1801년 이희성 깃급문기 (''Yi Hui-seong gis-geub-mun-gi'')]<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Record<br /> |Author = 李希誠<br /> |Year = 1801<br /> |Key Concepts= Master-slave Compact<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 嘉慶六年辛酉十二月十五日宗子岦處許與文<br /> <br /> 右文爲許與事 昔在辛酉年間 吾與故奴日先次奉禾里同等十名相議 刱出四石租谷爲設契 而二石吾出之 二石奴輩出之 因之曰奴主契 多年貨殖者 保奴屬爲宗家計也 宗家坦檣修毁之日 及其他雜役使喚之時 皆出契谷 以爲要用是遣 又値年荒 則契中出用分給者 已多年數矣 中間契穀&lt;ref&gt; ‘契谷’은 契員이 出資한 곡식으로서 ‘契穀’이 맞으나 음가가 같으므로 ‘谷’자로도 흔히 사용하였다.&lt;/ref&gt; 或食或逃亡者 或食身死者 則全不收捧 閪失頗多 故更議買畓 每名各給二斗落&lt;ref&gt; 畓二斗落=600坪(1斗落=300坪, 1坪<br /> =3.3058㎡)=1,983.48㎡=0.49ac(1ac=4,047㎡)&lt;/ref&gt;次知耕食 而傳子傳孫 永爲規例矣 目今奴屬中 或有無去處逃亡者 或有身死後無後者 又或娶良女所生者 及娶他婢所生者 不肯使喚 自退契中 還納同畓 則無歸屬處 故上典次知自有前例 此後段 汝亦次知 永爲宗家保用之地是旀 且無前戶首處劃給四斗落段 自刱而自罷 則誰禁而誰咎乎 曾有奴輩中 不得參分畓時遺漏者二名 而龍世時同處均給爲㫆 其餘三斗落段 契中次知要用是旀 奴輩處各耕食畓庫果 字號卜數後錄成給爲去乎 永永次次 傳給以爲遵奉吾意事<br /> <br /> 通政大夫僉知中樞府事 父 (着名署押)<br /> <br /> <br /> <br /> (後錄 -생략)<br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> old document, slavery-slave compact, economic and social status of slaves , property distribution <br /> <br /> *Discussion Questions:<br /> Is all these documents written by the owner of the slaves themselves or by someone at a specific position? How are they going to ensure the legality of these compact?<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> key words: slaves, master, compact, land, property, descendants<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Hu JIng'''===<br /> ----<br /> * key words: yangban-nobi relation, economic life in Joseon, compact, social mobility in Joseon<br /> <br /> *Discussion Questions:<br /> <br /> 1. What can we learn from this document in terms of the relation between the yangban and nobi in Joseon dynasty, particularly when thinking of the social background that slavery system was under transition at the point?<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> Inheritance Practices, Transformation of Korean slavery system<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : Inho Choi'''===<br /> ----<br /> Master-Slave compact,<br /> Inheritance,<br /> Choson Slavery,<br /> Choson social history,<br /> Social Mobility<br /> <br /> *Discussion Questions:<br /> Is 契 a financial arrangement, a legal document, or both.<br /> Is 契 a exclusively private arrangement, or does government somehow guarantee its effect and helps its enforcement?<br /> Is there any shift in the meaning of 奴 in the early 19th century that allows them to make a compact with their master?<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> *Keywords:<br /> economic and social relationship between master and slaves, changing social condition, hereditary status of slaves<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Key Concepts:<br /> <br /> master-slave contract, legacy transmission, usage of slaves<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> ----<br /> *keyword:<br /> <br /> slavery, the social status system, and social mobility in Chosŏn Korea, slave-master compact, and documents of distribution of property.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Ji-Hyun Lee)'''===<br /> ----<br /> 奴主契 slave-master compact,<br /> <br /> 奴婢 slavery <br /> <br /> 宗家 head-family<br /> <br /> 分財記 inheritance document<br /> <br /> land and property distribution<br /> <br /> Chosŏn contract<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : Lee Goeun '''===<br /> ----<br /> <br /> *Discussion Questions: Since when such compact between master and slaves began to appear in Joseon? Was this common in the society? Was there a regional difference or tendency?<br /> *Key Concepts: Changing social strata in the turn to 19c Joseon<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1801%E5%B9%B4_%E6%9D%8E%E5%B8%8C%E8%AA%A0_%E8%A1%BF%E7%B5%A6%E6%96%87%E8%A8%98&diff=13902 2018-07-12T02:47:55Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1801이희성노주계문서.JPG<br /> |English = <br /> |Chinese = 1801年 李希誠 衿給文記<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;refuci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;fname=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX-IMG.001.jpg&amp;closed=true 1801년 이희성 깃급문기 (''Yi Hui-seong gis-geub-mun-gi'')]<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Record<br /> |Author = 李希誠<br /> |Year = 1801<br /> |Key Concepts= Master-slave Compact<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 嘉慶六年辛酉十二月十五日宗子岦處許與文<br /> <br /> 右文爲許與事 昔在辛酉年間 吾與故奴日先次奉禾里同等十名相議 刱出四石租谷爲設契 而二石吾出之 二石奴輩出之 因之曰奴主契 多年貨殖者 保奴屬爲宗家計也 宗家坦檣修毁之日 及其他雜役使喚之時 皆出契谷 以爲要用是遣 又値年荒 則契中出用分給者 已多年數矣 中間契穀&lt;ref&gt; ‘契谷’은 契員이 出資한 곡식으로서 ‘契穀’이 맞으나 음가가 같으므로 ‘谷’자로도 흔히 사용하였다.&lt;/ref&gt; 或食或逃亡者 或食身死者 則全不收捧 閪失頗多 故更議買畓 每名各給二斗落&lt;ref&gt; 畓二斗落=600坪(1斗落=300坪, 1坪<br /> =3.3058㎡)=1,983.48㎡=0.49ac(1ac=4,047㎡)&lt;/ref&gt;次知耕食 而傳子傳孫 永爲規例矣 目今奴屬中 或有無去處逃亡者 或有身死後無後者 又或娶良女所生者 及娶他婢所生者 不肯使喚 自退契中 還納同畓 則無歸屬處 故上典次知自有前例 此後段 汝亦次知 永爲宗家保用之地是旀 且無前戶首處劃給四斗落段 自刱而自罷 則誰禁而誰咎乎 曾有奴輩中 不得參分畓時遺漏者二名 而龍世時同處均給爲㫆 其餘三斗落段 契中次知要用是旀 奴輩處各耕食畓庫果 字號卜數後錄成給爲去乎 永永次次 傳給以爲遵奉吾意事<br /> <br /> 通政大夫僉知中樞府事 父 (着名署押)<br /> <br /> <br /> <br /> (後錄 -생략)<br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> old document, slavery-slave compact, economic and social status of slaves , property distribution <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> key words: slaves, master, compact, land, property, descendants<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> * key words: nobi, economic life in Joseon, compact, the yangban<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> Inheritance Practices, Transformation of Korean slavery system<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : Inho Choi'''===<br /> ----<br /> Master-Slave compact<br /> Inheritance<br /> Choson Slavery<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> *Keywords:<br /> economic and social relationship between master and slaves, changing social condition, hereditary status of slaves<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Key Concepts:<br /> <br /> master-slave contract, legacy transmission, usage of slaves<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> ----<br /> *keyword:<br /> <br /> slavery, the social status system, and social mobility in Chosŏn Korea, compact of slaves and masters, and documents of distribution of property.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Ji-Hyun Lee)'''===<br /> ----<br /> 奴主契 slave-master compact,<br /> <br /> slave <br /> <br /> 宗家 head-family<br /> <br /> inheritance<br /> <br /> land distribution<br /> <br /> 契 contract / compact / agreement<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> *Key Concepts: Changing social strata in the turn to 19c Joseon<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1801%E5%B9%B4_%E6%9D%8E%E5%B8%8C%E8%AA%A0_%E8%A1%BF%E7%B5%A6%E6%96%87%E8%A8%98&diff=13901 2018-07-12T02:46:51Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1801이희성노주계문서.JPG<br /> |English = <br /> |Chinese = 1801年 李希誠 衿給文記<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;refuci=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX&amp;fname=G002+AKS+KSM-XE.1801.4713-20101008.B043a_065_00428_XXX-IMG.001.jpg&amp;closed=true 1801년 이희성 깃급문기 (''Yi Hui-seong gis-geub-mun-gi'')]<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Record<br /> |Author = 李希誠<br /> |Year = 1801<br /> |Key Concepts= Master-slave Compact<br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 嘉慶六年辛酉十二月十五日宗子岦處許與文<br /> <br /> 右文爲許與事 昔在辛酉年間 吾與故奴日先次奉禾里同等十名相議 刱出四石租谷爲設契 而二石吾出之 二石奴輩出之 因之曰奴主契 多年貨殖者 保奴屬爲宗家計也 宗家坦檣修毁之日 及其他雜役使喚之時 皆出契谷 以爲要用是遣 又値年荒 則契中出用分給者 已多年數矣 中間契穀&lt;ref&gt; ‘契谷’은 契員이 出資한 곡식으로서 ‘契穀’이 맞으나 음가가 같으므로 ‘谷’자로도 흔히 사용하였다.&lt;/ref&gt; 或食或逃亡者 或食身死者 則全不收捧 閪失頗多 故更議買畓 每名各給二斗落&lt;ref&gt; 畓二斗落=600坪(1斗落=300坪, 1坪<br /> =3.3058㎡)=1,983.48㎡=0.49ac(1ac=4,047㎡)&lt;/ref&gt;次知耕食 而傳子傳孫 永爲規例矣 目今奴屬中 或有無去處逃亡者 或有身死後無後者 又或娶良女所生者 及娶他婢所生者 不肯使喚 自退契中 還納同畓 則無歸屬處 故上典次知自有前例 此後段 汝亦次知 永爲宗家保用之地是旀 且無前戶首處劃給四斗落段 自刱而自罷 則誰禁而誰咎乎 曾有奴輩中 不得參分畓時遺漏者二名 而龍世時同處均給爲㫆 其餘三斗落段 契中次知要用是旀 奴輩處各耕食畓庫果 字號卜數後錄成給爲去乎 永永次次 傳給以爲遵奉吾意事<br /> <br /> 通政大夫僉知中樞府事 父 (着名署押)<br /> <br /> <br /> <br /> (後錄 -생략)<br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> old document, slavery-slave compact, economic status of slaves, social status of slaves <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> key words: slaves, master, compact, land, property, descendants<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> * key words: nobi, economic life in Joseon, compact, the yangban<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> Inheritance Practices, Transformation of Korean slavery system<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : Inho Choi'''===<br /> ----<br /> Master-Slave compact<br /> Inheritance<br /> Choson Slavery<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> *Keywords:<br /> economic and social relationship between master and slaves, changing social condition, hereditary status of slaves<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Key Concepts:<br /> <br /> master-slave contract, legacy transmission, usage of slaves<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> ----<br /> *keyword:<br /> <br /> slavery, the social status system, and social mobility in Chosŏn Korea, compact of slaves and masters, and documents of distribution of property.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Ji-Hyun Lee)'''===<br /> ----<br /> 奴主契 slave-master compact,<br /> <br /> slave <br /> <br /> 宗家 head-family<br /> <br /> inheritance<br /> <br /> land distribution<br /> <br /> 契 contract / compact / agreement<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> *Key Concepts: Changing social strata in the turn to 19c Joseon<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9C%B4%E8%B6%BE%E6%BA%90_%E6%93%AC%E8%AB%8B%E7%96%8F%E9%80%9A%E7%96%8F&diff=13465 2018-07-09T13:02:12Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 연암집권3의청소통소0.JPG<br /> |English = Status change in late Joseon Society<br /> |Chinese = 擬請疏通疏<br /> |Korean = 의청소통소(''Uicheongsotongso'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 朴趾源<br /> |Year = 1932<br /> |Key Concepts= <br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> 　<br /> 　<br /> =='''Introduction'''==<br /> 　<br /> 　<br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:25%;&quot;|Text || style=&quot;width:50%;&quot;| Translation<br /> |-<br /> | [[File:연암집권3의청소통소1.JPG|border|연암집권3의청소통소1|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소2.JPG|border|연암집권3의청소통소2|400px]]<br /> ||<br /> 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。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。<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소3.JPG|border|연암집권3의청소통소3|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소4.JPG|border|연암집권3의청소통소4|400px]]<br /> ||<br /> 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。<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소5.JPG|border|연암집권3의청소통소5|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소6.JPG|border|연암집권3의청소통소6|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소7.JPG|border|연암집권3의청소통소7|400px]]<br /> ||<br /> 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。噫。非天之降才爾殊也。12. 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:연암집권3의청소통소8.JPG|border|연암집권3의청소통소8|400px]]<br /> ||<br /> 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。<br /> ||<br /> (translation)<br /> |-<br /> <br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Ren, Ruixin)'''===<br /> ----<br /> <br /> 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。<br /> 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. <br /> <br /> 詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。<br /> 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. <br /> <br /> 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。<br /> 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.<br /> 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。<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : Inho Choi'''===<br /> ----<br /> 4. <br /> 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。<br /> <br /> 5.(My own numbering..)<br /> 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。<br /> <br /> 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). ....<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> *Translations:<br /> <br /> <br /> 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。<br /> <br /> He does not have either talent or grace, he is just sage and able. If he expects true and plurial knowledge, he has to give himself talent and virtue. Therefore {{couldn't}} Gu'an be ashamed from it {{as a non legitimate son}}?<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 顧安 (pinyin: Gù'ān; 1289-1365): a famed Chinese painter in the Yuan Dynasty.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E7%9D%9F%E5%85%89_%E5%A4%96%E5%9C%8B&diff=13322 2018-07-08T14:14:16Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 지봉유설권2외국0.jpg<br /> |English = <br /> |Chinese = 芝峯類說<br /> |Korean = 지봉유설(''Jibongyuseol'')<br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = 李睟光<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:25%;&quot;|Text || style=&quot;width:50%;&quot;| Translation<br /> |-<br /> | [[File:지봉유설권2외국1.jpg |border|지봉유설권2외국1|400px]]<br /> ||<br /> <br /> 1. 安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。<br /> <br /> 2. 琉球國在東南海中。自福建梅花所開洋。七日可至。&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국2.jpg |border|지봉유설권2외국2|400px]]<br /> ||<br /> 王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。<br /> <br /> 3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。<br /> <br /> 4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국3.jpg |border|지봉유설권2외국3|400px]]<br /> ||<br /> 者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。<br /> <br /> 5. 暹羅國方千餘里。在海中。群山峭拔環繞。地下濕。氣候嵐熱不齊。本暹與羅斛二國地。暹乃赤眉遺種。元至正間。始合爲一國。尚釋敎。婦人多智。夫聽於妻。喪禮。貴者灌水銀葬。民間鳥葬。習水戰喜寇掠。産寶石，奇香，獅，白象，白鼠，六足龜。蘇木賤如薪色絶勝。余甞赴京。見其國地圖。有龍牙山橫截海中。中闢爲門。形勢甚異。其人剪髮。面多漆黑。左衽跣足。飮食以手。不識天朝文字。蓋非冠帶之國也。<br /> <br /> 6. 日本舊名倭奴。漢武時始通中國。至唐改號日本。東西五千餘里。南北數百里。唯東山東海等道。南北千餘里。以其南北狹東西長。故謂之一字國。漢書曰。倭王居邪馬臺。續文獻通考曰。倭奴有百餘國。一曰邪馬。姜沆聞見錄云倭王舊都曰野馬臺。有四百八十寺。極其華麗。蓋與南朝四百八十寺相埒耳。<br /> <br /> 7. 日本一州爲一國。而陸奧州最大。管五十四郡。東西&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국4.jpg |border|지봉유설권2외국4|400px]]<br /> ||<br /> 六十日程。其海中有金山。北接蝦蛦。其人長大而身有毛。地産文魚貂皮等物。亦有山戎自成聚落。其地廣漠無際。或言自奧州之平和泉。至夷海纔三十里。與我國野人接界。頃歲唐官入鍾城。開諭忽虜時。倭人在彼地。聞知其事云。夷海亦曰夷島。所謂蝦蛦。疑卽毛人也。申叔舟海東諸國記曰。其地始於黑龍江之北者是矣。<br /> <br /> 8. 按日本國圖。八道六十六州。壹岐，對馬二島不與焉。此外又有永良部，平戶島，五島，三島，八丈島等地方。其鄕有九萬二千。其村九十萬九千八百餘。田八十九萬九千一百六十町。畠十一萬二千一百四十八町。佛宇二千九百五十八。神宮二萬七千六百十三。男口十九億九萬四千八百零。女二十九億四千八百零。凡城池所在。謂之鄕。五十五間爲一町。三十六町爲一里。其一里准我國十里云。<br /> <br /> 9. 日本天皇。始立於周平王之世。一姓相傳。至今不絶。天皇不預政事。惟享富貴而已。國王號關白。專管國政。以尊事天皇。豈亦周時列國之遺風歟。世謂無所事事者。爲倭皇帝。或曰倭皇姬姓。吳泰伯仲雍之後。或曰以王爲姓。未知信否。&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국5.jpg |border|지봉유설권2외국5|400px]]<br /> ||<br /> <br /> 10. 自釜山東抵日本國都。海路幾四千里。自國都東北至駿河州。又一千里。所有山曰富士山。高四百餘里。屹立海中。山半以上。冰雪嵯峨。盛夏不消。千里內望而見之。其東則地名三島。三島之東北。有峻嶺曰箱根。其上有巨湖。奇花異草森列岸上云。余謂富士山。譯以漢音。則乃不死山。豈山上多生不死藥故耶。宋景濂詩曰六月雪花飄素竁。蟠根壓地三州間是也。三州。倭地名。<br /> <br /> 11. 後漢書曰。徐福入海。止夷澶洲。韓文所謂海外夷亶之州是也。按夷亶二州名。今倭國南海道。有紀伊州淡州。淡與亶音相近。疑卽夷澶洲也。姜沆聞見錄云倭人謂伊勢之熱田山。紀伊之熊野山。駿河之富士山。爲三神山。又徐福死而爲神。故紀伊州。今有徐福祠。熊野山守神者。徐福之神也。愛宕山守神者。新羅人日羅之神也。日羅者。疑卽三國史所稱迎烏，細烏者也。趙完璧言日本京都。見有徐福祠。徐福之裔主之云。<br /> <br /> 12. 日本地暖無冰雪。而其北陸道甚寒。每冬雪深數丈。且海島皆石山戴土。故倭人專以土淺深爲饒瘠。若土淺一尺。則五穀不熟。其深七尺以上至一丈&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국6.jpg |border|지봉유설권2외국6|400px]]<br /> ||<br /> 爲最厚。我國濟州亦如此。土無三尺之厚。故每苦旱災。常貿穀於陸邑。以資其生。葬死者。棺半在地上云。<br /> <br /> 13. 日本諸倭將。皆有食邑。如家康所食。二百五十萬石。輝元。一百五十萬石。其餘。多或四五十萬石。少或十萬石者。不可悉數。其食一千石者。養兵五十人。一萬石者。養兵五百人。甲兵多少視穀數。其國之富强可想已。<br /> <br /> 14. 對馬島地皆沙石。居倭專靠我國開市。以爲生理。平時嶺南田稅。太半歸之。世傳宗盛長。其先本我國宋姓人。入其島爲島主。變姓爲宗。至平秀吉滅之。而以平義智代之。遂嚮導入寇。可勝痛哉。大槪對馬倭。於我國事。無不周知。且解我國言語。變詐百出。雖依平時通貢互市。以羈縻之。異日之爲患必矣。或言義智雖改平姓。而其實宗氏未嘗滅絶云。<br /> <br /> 15. 日本近江州。有黑土作塊如甓。生田野中。掘則還平。蓋息壤也。倭人用以炊爨。名曰土薪。猶中國之有石炭也。又日本産黑雉而無虎豹鷹鵲。海産魚物。亦不多云。<br /> <br /> 16 . 百濟亡。有臨政太子乘船入日本。爲大內左京大夫。&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국7.jpg |border|지봉유설권2외국7|400px]]<br /> ||<br /> 都周防州。號大內殿。自以系出百濟。最親我邦。今倭將輝元之先。乃其從者也。臨政之裔。歷四十七世而絶。輝元之祖。代襲其土。都於安藝州。其俗視他倭寬緩。有我國人氣象云。<br /> <br /> 17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。<br /> <br /> 18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。<br /> <br /> 19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국8.jpg |border|지봉유설권2외국8|400px]]<br /> ||<br /> 番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。<br /> <br /> 20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。<br /> <br /> 21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。<br /> <br /> 22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。<br /> <br /> 23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국9.jpg |border|지봉유설권2외국9|400px]]<br /> ||<br /> 陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。<br /> <br /> 24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。<br /> <br /> 25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。<br /> <br /> 26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국10.jpg |border|지봉유설권2외국10|400px]]<br /> ||<br /> 秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。<br /> <br /> 27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。<br /> <br /> 28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。<br /> <br /> 29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。<br /> <br /> 30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。<br /> <br /> 31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국11.jpg |border|지봉유설권2외국11|400px]]<br /> ||<br /> 斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。<br /> <br /> 32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。<br /> <br /> 33. 火州。漢車師前後王地。去長安九千里。元帝置戊己校尉。屯田於前王庭。以地勢高敞。名高昌。唐太宗平高昌置西州。後陷於吐蕃。元號畏兀兒。今號火州。俗類匈奴。事天神信佛法。按宋史曰。高昌人多壽。率百餘歲。無夭死。其山川。靈山，蒲類海，交河爲大。其地山色如火。天氣多熱。史記相如傳註。崑崙之北。有炎火之山。投物輒然。岑參詩云暮投交河城。火山赤崔嵬是也。<br /> <br /> 34. 魯陳。一名柳城。在西域中。經大川沙磧無水草。馬牛過此輒死。大風倏起。人馬相失。道傍多骸骨有鬼魅。行人失侶。白日迷亡。謂之旱海。西有流沙河。北有火焰山。山色如火。氣候和煖。土宜麻麥。有小蒲萄。甘甜無核云。所謂流沙河。蓋卽禹貢流沙也。<br /> <br /> 35. 忽魯謨斯。在西南海中。土厚宜耕種。人質直。狀貌偉碩。喜作佛事。産獅子駞鷄福鹿靈羊馬哈獸。按韓&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국12.jpg |border|지봉유설권2외국12|400px]]<br /> ||<br /> 詩貨通獅子國註。獅子國在南海中。人長丈五尺。船極高大。梯而上之云。疑卽此也。<br /> <br /> 36. 亦思把罕。西南海中大國。廣袤千里。王居侈麗。物産豐厚。尚佛畏刑。喜施惡奪。有珠珀而無稻黍。日食惟穄麥。麥粒麤壯甘美。阿速在西海中。亦大國。敬佛鬼好布施。物産饒裕。凉暄適節。人無飢寒。夜無寇盜。蓋樂土也。以上諸國。出吾學編等書。又宋史曰。注輦國。自古不通中國。水行至廣州。約四十一萬餘里云。此外西番及海外小國。如彭亨，呂宋，阿魯甘，巴里等國。不能悉錄。其不通中華。不入載籍者。亦何限乎。<br /> <br /> 37. 五代史。西域五盧地無水。而常寒多雪。每天暖雪消。乃得水。又仲雲界無水。掘地得濕沙。人置之胸以止渴。又吾學編。西域大沙河可二百里無水。卽有水。人不可飮。飮牛馬輒死。討來思在海中。山下有水。赤色如火燃。亦異矣。<br /> <br /> 38. 晉書。肅愼氏。一名挹婁。在不咸山北。去扶餘可六十日。東濱大海。西接寇漫汗國。北極弱水。廣袤數千里。裨離國。在肅愼氏國西北。馬行二百日。養雲國。去裨離馬行又五十日。寇莫汗國。去養雲國又百&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국13.jpg |border|지봉유설권2외국13|400px]]<br /> ||<br /> 日。一群國。去莫汗又百五十日。計去肅愼五萬餘里。晉武時各遣小部。獻其方物。按黑水靺鞨。卽肅愼氏也。黑水。今黑龍江也。<br /> <br /> 39. 五代史曰。契丹東距海有鐵甸。其地少草木。水鹹濁如血。北有牛蹄突厥。人身牛足。又北狗國。人身狗首。長毛不衣。語爲犬嗥。生男爲狗女爲人。東北至襪劫子。其人善射。遇人輒殺而生食。契丹嘗遣十人。齎乾麨北行一年。經四十三城。居人多以木皮爲屋。其語言無譯者。不知國土名號。其地遇平地則溫和。山林則寒冽。至三十三城。得一人能鐵甸語云。自此以往。龍蛇猛獸魑魅群行。不可往。此北荒之極也。余謂此北荒外。安知又有世界。如三才圖會所紀者乎。<br /> <br /> 40. 稗史言回回國。事天事祖之外。無所崇。有詩曰僧言佛子在西空。道說蓬萊在海東。惟有孔門眞實事。眼前無日不春風。余謂回回在西域。而其言如此。以中華之士。而乃尚佛敎何也。回回文字。有篆草楷三樣。其曆法與中國僅差二刻。聞西南諸國。奉回回敎法者多云。蓋斥佛法而以事天爲重耳。又其俗善保養。常護外腎。使不着寒。夜臥以手握之&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국14.jpg |border|지봉유설권2외국14|400px]]<br /> ||<br /> 令暖。謂此乃生人性命之本根。不可不保護。此說亦有理。回回或以爲古之大食國。非唐之回鶻，回紇也。余赴京時。見其國人。皆白布纏頭。亦詭矣。<br /> <br /> 41. 裸壤國。距日本不遠。其人身甚長。全身黑如炭。目多白。額鼻高突。頭髮如羊毛。娶倭女居日本。楊生萬世親見如此云。大抵海中之爲裸壤者多矣。<br /> <br /> 42. 漢書曰。會稽海外。有東鯷人。分爲三十餘國云。此則似指倭奴而言。今以我國爲鯷岑。恐未是。況可自稱乎。<br /> <br /> 43. 天下奇寶。多出於西域。如玻瓈瑪瑙葡萄西瓜胡桃獅子之類是也。佛法幻術。皆從西域而出。雖曰左道。可見其人多技藝也。其山川。有流沙，弱水，崑崙，星宿海。中國之黃河源於此。亦靈異矣哉。<br /> <br /> 44. 佛浪機國。在暹羅西南海中。乃西洋大國也。其火器號佛浪機。今兵家用之。又西洋布極輕細。如蟬翼焉。<br /> <br /> 45. 南番國人。萬曆癸卯年間。隨倭舶漂抵我境。見其人。眉與上睫通爲一。髯似羊鬚。其率人面漆黑。形狀尤醜怪。蓋海鬼類也。言語不通。因倭譯問。則國在海中。距中國八萬里。倭人以地多珍寶。故往來通&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국15.jpg |border|지봉유설권2외국15|400px]]<br /> ||<br /> 商。離本土八年。方到此云。蓋絶國也。<br /> <br /> 46. 永結利國。在極西外洋。晝則極長。夜纔二更。旋卽天明。其俗惟喫麥屑衣皮裘。以舟爲家。四重造船。以鐵片周裹內外。船上建數十檣竹。船尾設生風之機。碇索用鐵鎖數百湊合以成。故雖遇風濤不敗。戰用大砲。出沒行劫。海中諸國。莫敢相抗。頃年。自日本漂到興陽之境。其船極高大。如層樓大屋。我軍搏戰。不能攻破。致令脫去。後問倭使。知其爲永結利人也。按元史。吉利吉思去中國二萬五千餘里。晝長夜短。卽唐骨利幹國云。結利與吉利骨利音相近。疑卽此也。<br /> <br /> 47. 按唐史。骨利幹居翰海北。其地晝長夜短。日沒後天色正曛。煮羊胛適熟。日復出。唐初。號結骨。朱子曰。此是地之角尖處。日入地下。無所遮蔽。故常光明。及東出而爲曉。其所經遮蔽處。亦不多耳。<br /> <br /> 48. 歐羅巴國。亦名大西國。有利瑪竇者。泛海八年。越八萬里風濤。居東粤十餘年。所著天主實義二卷。首論天主始制天地。主宰安養之道。次論人魂不滅。大異禽獸。次辨輪廻六道之謬。天堂地獄善惡之報。末論人性本善而敬奉天主之意。其俗謂君曰敎&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국16.jpg |border|지봉유설권2외국16|400px]]<br /> ||<br /> 化皇。不婚娶故無襲嗣。擇賢而立之。又其俗重友誼。不爲私蓄。著重友論。焦竑曰。西域利君以爲友者第二我。此言奇甚云。事詳見續耳譚。<br /> <br /> 49. 萬曆癸卯。余忝副提學時。赴京回還使臣李光庭，權憘。以歐羅巴國輿地圖一件六幅送于本館。蓋得於京師者也。見其圖甚精巧。於西域特詳。以至中國地方曁我東八道，日本六十州。地理遠近大小。纖悉無遺。所謂歐羅巴國。在西域最絶遠。去中國八萬里。自古不通中朝。至 大明始再入貢。地圖乃其國使臣馮寶寶所爲。而末端作序文記之。其文字雅馴。與我國之文不異。始信書同文。爲可貴也。按其國人利瑪竇，李應誠者。亦俱有山海輿地全圖。王沂三才圖會等書。頗采用其說。歐羅巴地界。南至地中海。北至冰海。東至大乃河。西至大西洋。地中海者。乃是天地之中故名云。<br /> <br /> 50. 異聞志云天下無處非鬼充塞無間。獨互人國白玉城。以白玉爲之。鬼不敢入。蓋鬼陰物。喜黑而惡白耳。有人至此城得其故。歸以白石繞屋爲墻。時河間多疫癘。獨其家無染者。今人用白堊塗門。亦其遺意也。按後漢書。西域大秦國。以石爲城。列置郵&quot;<br /> ||<br /> (translation)<br /> |-<br /> | [[File:지봉유설권2외국17.jpg |border|지봉유설권2외국17|400px]]<br /> ||<br /> 亭。皆堊墍之云。互人。疑亦西域國名。<br /> ||<br /> (translation)<br /> |-<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Ren, Ruixin'''===<br /> ----<br /> <br /> 1.安南國在中國西南。距北京一萬三千里。秦爲象郡。漢置交趾郡。至五代末。黎桓始僭王號。皇明永樂時。平定其地。東西一千七百里。南北二千八百里。後復叛。嘉靖初。以莫登庸纂弑。不許封王。稱安南都統使。然猶自帝其國。按事文玉屑云交趾國一名安南。乃瓠犬之遺種。其性姦猾。剪髮跣足。窅目昂喙。極醜惡。廣人稱爲夷鬼貌類人者。乃馬援兵之遺種也。<br /> <br /> Annam is on the southwest of China, 13000 Li away from Beijing. It was a county named 象郡 in Qin dynasty. In Han dynasty, it was a county called 交趾郡. At the end of the time of five dynasties, 黎桓 firstly ascended the throne and ruled like a king. In Ming dynasty at the reign of Yongle, the rebellion was suppressed. The land of the area was 1700 li from the east to the west and 2800 li from the north to the south. It betrayed again later. At the beginning of the reign of Jiajing, 莫登庸 killed the king and usurped the throne. He was not allowed to be the king but called 安南都統使 instead. But he still made himself the king of the country. A book named 事文玉屑 said：交趾国，also named Annam, is the descendant of 瓠犬，the character of its people are cunning. They cut up their hair and walk on bare feet, they have deep eyes and bold mouth, the look of them is extremely ugly and evil. People who were called foreign devils with human looks by people in Guangdong and Guangxi provinces were descendants of the troops of Ma Yuan. <br /> <br /> 又老撾國在安南西南。古越裳之國。或曰卽哀牢國也。吾學編曰。其俗夷獠雜居。不知禮義。獷悍喜鬪。唯驩演人淳秀好學。其山川佛跡，句漏，富良江最爲大。有越王城，天使館，浪泊柱。産金，珠，諸，香，犀，象，兕，猩猩，狒狒，白雉，翡翠，波羅蜜，余赴京。再遇其國使臣。涅齒被髮。頗解文字。言語用合口聲。所謂窅目昂喙似矣。但皆被髮。與古剪髮異矣。<br /> Laos lies on the southwest of Annam, it was called 越裳國 in ancient times, some also said it was 哀牢國. A book named 吾學編 recorded that different nations live together in this country. They do not behave according to rite and morality, they tend to be violent and aggressive. Only 驩演 people are unsophisticated and eager to learn more. The most impressive landscape is 句漏 and 富良江river. It has 越王城,天使館,浪泊柱. It produces gold, pearls, 诸, spicery，rhinoceros，elephants，兕，orangutans，baboon，silver pheasant，emerald，jackfruit. I went to the capital, met with their envoy again, he has black teeth and with disheveled hair, knows a lot about scripts and writing, speaking with joint tone. It is similar to deep eyes and bold mouth, but they all have disheveled hair, this is different from cutting hair in ancient times.<br /> <br /> <br /> 2. 琉球國在東南海中。自福建梅花所開洋。七日可至。王居朴素。無金碧之飾。賦法略如井田。王臣民各分土爲祿食。上下無征斂。用刑甚嚴。以螺殼炊爨。人皆驍健。不知醫藥而無疾病。兵甲堅利。射至二百步。好爭狼鬪。輒刃殺人。度不能脫。卽剖腹自斃。其山川有黿鼉嶼，彭胡島。國西古米山甚險。舟至輒敗。山無猛獸。以故多野馬。旁有毗舍那者。島中小夷。鳥語鬼形。殆非人類。按韓昌黎送鄭尚書序所謂流求是也。聞其國在我國濟州之南。晴日則自濟州依俙望見云。蓋海路不甚遠耳。<br /> Ryukyu is in the southeast sea. Starting from 梅花所 in Fujian, it would take 7 days to get there. The king usually lives a simple life, decorate his place of living without gold and other decoration. Taxes and laws are similar to 井田法. King’s ministers receive lands as salary. There is no taxation from above, punishments to illegal acts are extremely rigorous. They use trumpet shell as cooking vessel. People here are strong and active, rarely use medicine and seldom get ill. Weapons and arms are solid and firm with a range of fire up to 200 bu. Violent and aggressive, kill people within seconds. If they think it's impossible to get out of trouble, they commit a suicide immediately. As to its landscape, there are 黿鼉 island, 彭胡島 island. 古米mountain in the west of the country is extremely abrupt, boats that reached near it always failed. It has no wild beast, so there live a large number of wild horses. 毗舍那 nearby is a small tribe one the island, they speak the language of birds and have an appearance like ghost, it seems they are not human. In 韓昌黎送鄭尚書序, it said that he had heard that Ryukyu is to the south of 济州. It can be seen sometimes when the weather is good. Generally, it should not be very far in the sea. <br /> <br /> 3. 三佛齊在東南海中。有地十五州。東距爪哇。西距滿剌加。土沃宜稼穡。人習水戰。服藥刀不能傷。遇敵敢死。隣國畏之。水多土少。將領得居陸。民率架筏。水中架梁柱。字用梵書。有火鷄大於鶴。毛如靑羊食炭。又祖法兒國在海中。産駞鷄長三四尺。行亦如之。按宛委餘編云西域大鳥曰駞。蓋此也。<br /> <br /> 三佛齊 is in the southeast sea, it has 15 districts. Java is on the east and Malacca is on the west. It has fertile lands that are suitable to farming. People in this country are quiet good at sea battle. They take a certain medicine so that sword can’t hurt them. They are dare to fight to death when come across enemy. Neighboring countries are frightened of them. Lands are limited, high-ranking generals can live on the dry land, ordinary people all live on raft, the set up pillars in the water. The characters they use are Sanskrit. There is turkey that bigger than crane. Their feathers similar with 青羊，feeding on coals. Besides, 法兒國 lies in the sea, 駞鷄 is a special animal in this country. The length of its body is up to 3 or 4 chi. 行亦如之. The book 宛委餘編 recorded that birds from western regions are called 駞, maybe this is what it has recorded.<br /> <br /> <br /> 4. 占城古林邑。本漢象林縣。馬援置銅柱之處。至漢末。區連殺縣令稱王。唐元和初。改號占城國。在大海南。南距眞臘。西距交趾。四時常熱如夏天。無霜雪。草木長靑。俗獷悍。果于戰鬪。貴女賤男。以黑色爲美。所居茅茨。不得踰三尺。出入乘馬象。有尸頭蠻&quot;者。婦人也。夜飛頭入人家。食小兒穢氣。頭返合體如故。失其體不得合卽死。犀大者八百斤。獨角在鼻端。長可尺五寸。馬小於驢。按唐太宗時。林邑獻五色鸚鵡。蓋其所産也。<br /> <br /> Champa was called Campa in ancient times, originally it was 象林县county in Han dynasty, where 马援 set up the copper pillar. Towards the end of Han dynasty, 區連 killed the magistrate and ruled as a king. At the beginning of the 元和reign in Tang dynasty, it changed it name to Champa. It lies in the south of the sea, Chenla is to the south of it. 交趾 is to the west of it. The four seasons in this country are hot like summer, no frost and snow here. Grass and trees are always green. People here are strong and aggressive, good at fighting and battles. Women are at a higher rank than men, regard black as the feature of beauty, the hutches they live in can not have a length longer than 3 chi. Every time they go out or come back, they ride horses or elephants. There are some people called 尸頭蠻, they are women. At night, they fly their head into people’s house, absorbing the 秽气 of the child. After that the head fly back to its body and fits the body like before. If the head lost its body and can not fit back to the body, it will immediately die. Big rhinoceros can weigh up to 800 jin. They have horns on the tips of its nose, with a length up to 1 chi 5 cun. Horses are smaller than donkeys. In the reign of emperor Tang Taizong, Campa presented parrots with five colors, that maybe the special production of the country.<br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : Inho Choi'''===<br /> ----<br /> *Translations<br /> <br /> 17. 海東有毛人國。其國人遍體生毛幾數寸。服屬於倭。楊生萬世入日本時見之云。按山海經云毛國居大海中。韓文曰海外毛人夷亶之州是也。又楊生言女國近於日本。亦有夜叉國。遇人輒啖。日本人畏之。按事文玉屑等書曰。女國在東南海中。裸形感風而生。又曰俯視井底水。照見其形。以爲交感。夜叉國在流鬼國北。流鬼國在黑水靺鞨之東北。東南際海云。<br /> On the east of the sea(ocean?), there is the country of hairy people. Its people have hair all over their body which 'reaches' a few Chon. They submit to the Japanese. Yangsaeng of 10000 generations said he saw it when entering Japan. According Classic of Mountains and Seas, The Country of Hairy people is in the middle of the sea. <br /> This is what Hanwen called as the Hairy people's land(island?) of Idan on the outskirt of the ocean. Also, Yangsaeng told that the country of women is close to Japan and that there is the country of beasts, and the Japanese was afraid of it. According to what Samunokseol(Samunoksŏl) and others wrote, the country of women is in the southeast sea, and they are naked and are born by contracting the wind-force(?). Also, it is said they communicate by illuminating their figures as they crouch upon a well(hard to tell its meaning). The country of beasts is in the north of the country of Yugwi. The country of Yugwi is in the northeast of Malgal of the Black Water tribe. It reaches the sea on the east and the south(This is all said by Samunokseol).<br /> <br /> 18. 按眞臘國本扶南。地方七千餘里。在占城西南海中。距暹羅半月程。國甚雄富。俗尚華侈。故古有富貴眞臘國之稱。其地四時常如五六月。自四月至九月。每日下雨。自十月至三月。絶無點雨。禽有孔翠鸚哥。獸有犀象野牛山馬。無鴻鵲鶯燕。鼠大如猫。正月間荷花開。有茄樹與木綿樹。高可過屋。出風土記。<br /> <br /> 19. 小說。眞臘國人。不飮酒比之淫。惟與妻飮房中。又西番忽魯謨國。飮酒者棄市。棄市酷矣。而不飮。尤可尚也。<br /> <br /> 20. 爪哇。古名闍婆其國富饒。地廣人稠。爲東洋諸番之雄。男蓬頭女椎髻。男必腰刀。刀極精利。刑無鞭朴。罪不問輕重。刃殺之。尚氣好鬪。顔色黝黑。猱頭赤脚。飮食無匙筯。啖蛇蟻蟲蚓。與犬同寢食。不爲穢也。有水葬火葬犬葬。惟死者所欲。按唐史。南蠻驃國。亦號闍利婆。國最富。王居以金爲甓。屋覆銀瓦蓋是也。<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : Kanghun Ahn'''===<br /> ----<br /> *Translations: <br /> <br /> 24. 錫蘭山在大海中。王尚釋重象牛。飮牛乳不食其肉。殺牛者罪死。國富饒。地廣人稠。亞於爪哇。民上裸下纏帨。有珠池。諸番賈爭來市。有赤印島。人皆穴居。男女皆裸若野獸。不粒食。食魚蝦芭蕉子波羅蜜。按波羅蜜産南海中。形如東瓜云。<br /> <br /> <br /> Ceylon (Sri Lanka) exists in the middle of the sea. Its kings venerate the Shakyamuni Buddha, and cherish elephants and cows. They drink milk, and do not eat beef. Those who kill cows are to be punished with execution. The country is opulent. Its land is vast, and has a large population, which is comparable to Java. They do not wear tops, and wind their bottoms with towels. There is a place where beads are abundant, so merchants there compete with each other, while forming a market nearby. There is an island called 赤人島, where people live in caves. Both men and women are naked like beasts. They do not eat grains. They instead eat fish, toads, plantains, and jackfruits. As for Jackfruits, they grow in the middle of the southern sea. It is said that they look like gourds. <br /> <br /> <br /> 25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦. 無衣草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。<br /> <br /> <br /> Liushan exists in the middle of the west sea. Its four sides are surrounded by the sea, so there are no fortifications. They gather and reside, relying on mountains. There are about three thousand places called “liu”. When boats encounter the wind, they lose their way, drift, and eventually sink. Its natives call it &quot;three thousand lis of Ruoshui&quot;. People there make nests (and live there) or reside in caves, and eat fish and toads. They do not wear clothes, and cover their front and back with grass, trees and leaves. As I think about it, the book &quot;Yunfu&quot; states as follows: “Ruoshui exists in the middle of the west sea, and is not even capable of making a feather float.” So this is what it is. Also, the History of Jin says that the Puyo state is to the north of Xuantu. In the north, there was the Ruoshui, where the Sushen family reached all the way to the east of the great sea, and all the way to the north, which is the Ruoshui. The Xuxianzhuan (Sequel of the Biography of the Hermits) says that the Penglai blocks the way towards the three thousand lis of the Ruoshui, so one cannot get there, unless he is a flying hermit. Hence, there is also the Ruoshui to the northeast thereof.<br /> <br /> <br /> 26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。<br /> <br /> <br /> Samarkand was Kashmir during the Han period, and was a thousand lis apart from the Jiayu Guan. Its width (to the east and the west) is one thousand lis. Its scenery is vast and beautiful. Its land is fertile, which is pretty similar to the center of China. A lot of merchants of the Xinanpan gathered here. People are Muslims. They have their venues to venerate the heaven, which are decorated with blue stones in a very sophisticated fashion. Its people are superb, beautiful, and versatile. Back in the day, there was so-called Zhaoshibei, and its light was so vastly illuminating as to shine the whole world. As I think about it, the Wuxuebian contains the royal writings of its kings, and their letters seem to resemble those of China.<br /> <br /> <br /> 27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。<br /> <br /> <br /> Tianfang used to be called Tiantang. Its people used the Islamic calender. It had a harmonious scenery. Its four seasons are like spring. Its land is fertile, and its grains are abundant. People there delightedly work. Its customs comply with virtues, so there were no punishments, and people were naturally cultivated. They did not commit burglary, so it seems (at least doubtedly) to be what the Buddhist texts call the heaven.<br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> *Translations:<br /> 21. 古俚大國。西洋諸番之會。去中國十萬里。王好浮屠。敬象牛。老不傳子。傳外孫。否則傳弟。無外孫弟。傳善行人。俗尚信義。行者讓路。道不拾遺。以葫蘆爲樂器。蓋海中絶國。而有上古三代之風。可尚也。<br /> <br /> 22. 滿剌加。舊名五嶼。在南海中。氣候朝熱暮寒。王白帛纏頭。俗淳朴。尚回回敎。旁海人畏龜龍。龜龍高四尺四足。身負鱗甲。遇人卽嚙。嚙卽死。山有黑虎。視虎差小。或變人形。白晝群入市。覺者擒殺。按皇明給事中陳嘉猷。嘗奉使其國。有詩集。<br /> <br /> 23. 榜葛剌。東印度也。國最大。財物豐衍。甲於隣國。王及諸官。皆回回人。祝髮白布纏頭。氣候常熱如夏。陰陽醫卜百工技藝。大類中國。曆有十二月無閏。風俗朴厚。好耕殖。一年二熟。婦女不施脂粉。自然嬌白。飮食。男女不同處。夫死不再嫁。妻死不再娶。若孤寡無倚。一村輪養之。有兜羅錦。闊四五尺。厚可五分。背面皆毳絨。<br /> <br /> 25. 溜山在西海中。四面皆海。無城郭。依山聚居。皆以溜名。無慮三千。舟行遇風失入溜卽溺。土人曰此弱水三千也。人巢居穴處。啖魚蝦無衣。草木葉蔽前後。按韻府曰。弱水在西海中。不能負羽。蓋是也。又晉書。扶餘國在玄菟北。北有弱水。肅愼氏東濱大海。北極弱水。續仙傳曰。蓬萊隔弱水三萬里。非飛仙莫至。然則東北亦有弱水矣。<br /> <br /> 26. 撒馬兒罕。漢罽賓也。去嘉峪關萬里。東西相距千里。風景偉麗。土田膏腴。頗類中原。西南番賈多聚於此。俗尚回回敎。有拜天屋。靑石雕鏤極精巧。人物秀美多藝能。舊有照世杯。光明洞徹。照之可知世事。按吾學編。載其國王表文。略與中國文字相同。<br /> <br /> 27. 天方。舊名天堂。俗用回回曆。風景融和。四時皆如春。田沃稻饒。居民樂業。風俗好善。亦無刑罰。自然淳化。不作盜賊。佛書所謂天堂。疑指此也。<br /> <br /> 28. 渴石。在撒馬兒罕西南。城周十餘里。四面水田。故元駙馬居也。山多奇樹。有石峽。兩壁懸崖。宛如斧劈。行二三里。出峽口有門。謂之鐵門關。岑參使交河郡詩曰。鐵關控天崖。萬里何遼哉。卽此也。<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> 29. 土魯番。在火州西百里。古交河縣。亦曰車師國。氣候多煖少雨雪。土宜麻麥。人皆屋居信佛法。有靈山周二十餘里。悉五色砂石。光焰灼火。四回峻壑。天巧奇絶。草木不生。禽獸鮮少。蓋佛書所稱靈山是也。<br /> <br /> Turpan&lt;sup&gt;1&lt;/sup&gt; is 100 li away in the West from Huozhou&lt;sup&gt;2&lt;/sup&gt;. It belongs to the ancient {{Jiaohe}}&lt;sup&gt;4&lt;/sup&gt;. It is also called the Jushi Kingdom&lt;sup&gt;5&lt;/sup&gt;. Its climate is very warm and it rarely rains or snows. The local products are sesame and wheat. People [there] all live in houses and believe in Buddhism. The area extends over more than 20 li. The whole five colors&lt;sup&gt;6&lt;/sup&gt; are sand and stones. The light flare, the fire burns. There are four deep gullies. The sky is incredibly wonderful.&lt;sup7&gt;&lt;/sup&gt; The grass and trees do not grow. The birds and beasts are very few. There are Buddhist scripts praising the spirits in the mountain.<br /> <br /> <br /> 30. 黑婁。近土魯番。山川草木禽獸皆黑。男女亦然。有鹽澤産石鹽。堅白如石。可琢爲器。以盛酒食。不鹽而鹹。哈烈等地亦産云。<br /> <br /> Heilou&lt;sup&gt;8&lt;/sup&gt; is close to Turpan. The mountains, rivers, grass, trees, birds, beasts are all dark. Men and women are too. There are salt ponds that produce rock salt. It is solid and white like stones. It can be cut to serve as a tool to drink and eat. It takes [humidity]&lt;sup&gt;9&lt;/sup&gt; in and is salty. In Herat&lt;sup&gt;10&lt;/sup&gt; and other places it is also produced in this way.<br /> <br /> <br /> 31. 哈烈。去嘉峪關萬三千里。四面大山而少雨。男髡首。衣尚白。乃喪易靑黑。人多善走。日行三百里。氣候常煖。男女瀆亂無恥。然有學舍。講習經義。省刑薄斂。寡爭好施。務農桑。蓋其俗亦淳朴矣。<br /> <br /> Herat is at 13000 li, starting from the Jiayu Pass&lt;sup&gt;11&lt;/sup&gt;. There are big mountains in the four directions and it rarely rains. Men shave their head, dress {{向 (dress always in white? used to dress in white?)}} in white and so they lost the blue and the black. People are very mbbile, [they] walk 300 li a day. The climate is often warm. Men and women are rude, turbulent and shameless. If there were schools, if they received instruction and appropriated the intentions of the Classics, they would dimunish the [number of] penalties and lighten the [weight of the] taxes, they would less fight and good at working, they would deal with agriculture and sericulture. Their customs would probably also be simple and honest.<br /> <br /> <br /> 32. 于闐大國。在葱嶺北。東西五千里。南北千里。人機巧。喜浮屠法。相見輒跪。得問遺書。戴于首乃發之。稍知尊卑禮節。狀貌亦似華人。有白玉河，綠玉河，黑玉河。産玉珊瑚膃肭臍。 <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 土魯番: sinitic name of Turpan, a city located in modern Xinjiang, China, written as 吐鲁番 in Contemporary Mandarin Chinese (pinyin: Tǔlǔfān; Uyghur: تورپان).<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 火州: one of the designations of the city 高昌 (pinyin: Gāochāng; Uyghur: قاراغوجا) during the Yuan and Ming dynasties.<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; 交河: {{one of the regions of China located at the East of Beijing}}.<br /> <br /> &lt;sup&gt;4&lt;/sup&gt; 縣: translating it 'county' as in Mandarin Chinese may pose the problem of its important size.<br /> <br /> &lt;sup&gt;5&lt;/sup&gt; 車師: the Jushi (pinyin: Jūshī), or Gushi (Mandarin: 姑師; pinyin: Gūshī), were a people who established a kingdom during the 1st millennium BCE in the Turpan basin.<br /> <br /> &lt;sup&gt;6&lt;/sup&gt; 五色: it can be metaphorically understood here as 'the environment' or 'the view'.<br /> <br /> &lt;sup&gt;7&lt;/sup&gt; Interestingly, this passage looks familiar to the one of the 历代兴衰演义, written about a century later by Lǚ Fǔ (吕撫): &quot;群山悉五色，砂石光焰灼人，峻壑穷崖，天巧奇绝。&quot;<br /> <br /> &lt;sup&gt;8&lt;/sup&gt; I could not find a place name that would correspond to this city today.<br /> <br /> &lt;sup&gt;9&lt;/sup&gt; The author might also be thinking of salt as only an 'ingredient' absorbing liquids and sauces.<br /> <br /> &lt;sup&gt;10&lt;/sup&gt; 哈烈： ancient sinitic designation for the city Herat in Afghanistan (Persian and Pashto: هرات‎); in 1413, the sovereign Shah Rukh Mirza of the Timurid empire (r. 1404-1447) sends the emperor Yongle of the Ming (r. 1402-1424) a tribute; the same year, the latter sends a delegation to Herat. This is probably how the author came to know about Herat.<br /> <br /> &lt;sup&gt;11&lt;/sup&gt; 嘉峪關: the Jiayu Pass (pinyin: Jiāyù Guān) is the first frontier fortress at the west end of the Ming dynasty Great Wall of China, in modern Gansu, China.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%B9%96%E8%A5%BF%E6%85%B0%E8%AB%AD%E5%BE%A1%E5%8F%B2%E5%B0%81%E6%9B%B8&diff=13189 2018-07-06T00:16:01Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 호서위유어사봉서1794.jpg<br /> |English = <br /> |Chinese = 湖西慰諭御史封書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1794<br /> |Key Concepts= <br /> |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 湖西尤甚之次四十四郡一鎭慰諭使洪大協賫去封書<br /> <br /> 湖西一路接千里之周甸勤九重之殷憂雖在豊年樂歲 <br /> <br /> 其所顧恤而軫念有倍於他道況今歉荒挽近罕有自秋 <br /> <br /> 徂冬旰余食宵余衣耿耿不能忘者唯湖西爲最盖邇能而 <br /> <br /> 後遠柔近者悅而後遐者懷若使蠲恤之政拯濟之方反讓 <br /> <br /> 於兩南則捨邇而取遠貴遐而忽近予豈爲是哉此所以有 <br /> <br /> 拔例超常之擧而並及於之次之邑者也尤甚泰安石城<br /> <br /> 平澤燕歧瑞山庇仁舒川稷山新昌恩津尼城永同唐津<br /> <br /> 沔川韓山天安牙山禮山藍浦海美二十邑之次扶餘林川<br /> <br /> 鴻山保寧結城德山溫陽淸州陰城鎭岑懷德淸風淸 <br /> <br /> 安永春連山靑山報恩大興洪州延豐文義木川沃川<br /> <br /> 忠州平薪二十五邑鎭進獻之停封貢賦之寬免錄在諭 <br /> <br /> 書下方爾須殫竭誠力詳細曉諭於士民父老奠厥攸居 <br /> <br /> 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<br /> <br /> 一停減代三條混淆則易分槪則難爾須秩秩區別播告防 <br /> <br /> 　曲使軍民曉然知其分數俾無吏鄕售奸之弊之次邑之並擧 <br /> <br /> 　者卽兩南所未施之惠盖其名雖之次實則尤甚比如並日 <br /> <br /> 　而食者日中而食者同坐一處而並日而食者人之饋之不翅 <br /> <br /> 　方丈日中之食者無一所饋豈無向隅之歎乎此所以寧失 <br /> <br /> 　於濫不欲從略而然須悉此意面面慰諭 <br /> <br /> 一慰諭之行雖異於按廉入境詢俗聽言考績自可有領會 <br /> <br /> 　者就其中大不法最不堪者劃卽狀聞論罪以爲列郡 <br /> <br /> 　望風解綬之地 <br /> <br /> 一進獻諸種尙此除減若因營邑之卜定吏胥之誅求依舊貽 <br /> <br /> 　弊於水陸編戶其可曰道有監司邑有守令乎各別廉察隨 <br /> <br /> 　現隨聞 <br /> <br /> 一抄戶之際貧富相蒙豊殘難辨或以勢力而當漏者入或 <br /> <br /> 　以窮孱而當入者漏張三李四絶若別界南村北里判若各 <br /> <br /> 　天特恩之特恩別例之別例將無所施以關以面除尋常嚴飭 <br /> <br /> 　期有實效 <br /> <br /> 一目今之先務曰戢盜也付之守令各淸其境已有廟堂之 <br /> <br /> 　行會如有不勤者營將以下拿入棍治兵使狀聞論勘守 <br /> <br /> 　令之慢忽者小則替治大則狀聞 <br /> <br /> 一料販之申禁還賑之精抄冤枉之莫伸孝廉之未㫌軍丁之 <br /> <br /> 　寃徵屯稅之濫捧一一探察大則狀聞小則還朝後陳奏 <br /> <br /> 一堂下守令之乘轎路傍幼穉之遺棄果無違令踰則之嘆 <br /> <br /> 　乎一體照察 <br /> <br /> 一祀典所重京外何異　　祭享之致愼壇壝之精掃亦皆探察 <br /> <br /> 一安眠島風落松已令許民發賣以補賑資面飭營邑俾有 <br /> <br /> 　實效 <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Ren, Ruixin)'''===<br /> ----<br /> <br /> translation:<br /> <br /> 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.<br /> 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. <br /> 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.<br /> 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？<br /> 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.<br /> 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，<br /> those are towns that suffered most from the disaster<br /> 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。<br /> And these are towns that suffered less from the disaster.<br /> 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.<br /> 合行條件，開列于左。And all the strategies that you should applied are listed on the left side. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2018 Hanmun Summer Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12999 2018-07-05T02:51:15Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> <br /> 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。<br /> 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. <br /> 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. <br /> <br /> <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. <br /> 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. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> * in progress<br /> He is young in age(having lots of years left in his life), but has virtues of old accomplishments. <br /> 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.<br /> 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.<br /> <br /> 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯, 帶礪難忘. <br /> 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.<br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. <br /> 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. <br /> <br /> 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. <br /> 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.<br /> <br /> 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). <br /> <br /> 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. <br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 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. <br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 〔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.<br /> <br /> 赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state. <br /> <br /> 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.<br /> <br /> <br /> 帶礪難忘. 是以加爵命之〔數〕, 而不滿於心. His merit is so great that people cannot forget about it through the ages. Therefore, no matter how many honorary titles I award him, I can never feel satisfied. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> <br /> 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。」<br /> <br /> 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.<br /> <br /> 3) 《書·太甲》 :&quot;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。&quot;<br /> <br /> 4) 《周易本义》：“幾微之際，聖人所謹”<br /> <br /> 5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> [...]<br /> <br /> 春秋尙富, 而有老成之德. <br /> His years are rather young; yet his virtue is that of a wise old men.<br /> 爵位雖高, 而存謙恪之心. <br /> Even though his position is high, he maintained a modest and respectful mind.<br /> 凜凜風采, 可〔以〕 破奸雄之膽. <br /> His awe inspiring integrity can shatter the courage of opportunist ministers. <br /> 堂堂議論, 可以扶社稷之計.<br /> His magnificent rhetoric/speech could support the policies of the state.<br /> 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也. <br /> 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.<br /> 王氏之末, 天厭其德. <br /> In the final days of the Wang Family, heaven was displeased with their virtues. <br /> 勦節其命, 僞辛竊位. <br /> It cut of their mandate, and crooked Sin usurped the throne.<br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> For sixteen years. I with other a few great ministers, sought to find their descendants to lead them to administer the rites.<br /> 以聽〔於〕天, 而天不悔過. <br /> They listened to heaven, but heaven did not show remorse.<br /> 以暴於民, 而民不歸心. <br /> They oppressed the people, but the people did not submit.<br /> 衆叛親離, 宗祀以〔墜〕. <br /> With the multitude of rebellions and their friends leaving, their lineage fell.<br /> 天命歸於有德, 人心懷于有仁. <br /> The mandate of heaven returns to those of virtue, and the hearts of men embrace those that hold compassion. <br /> 卿以至誠之知, 察天人之幾. <br /> My minister with the knowledge of complete sincerity investigated the manifestations/signs of heaven and the people. <br /> 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. <br /> 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. <br /> 輔潛德而發幽光, 杖景運而創大業. <br /> He held up unknown virtue and brought forward light that was obscured, he held on to good fortune and establish the great enterprise. <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. <br /> 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.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> ~(8)<br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> (8)-(10)<br /> 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. <br /> <br /> <br /> (1)君子秉心。——《诗·小雅·小弁》<br /> <br /> (10)-(12)<br /> 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 <br /> 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. <br /> <br /> (12)-(25)<br /> 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. <br /> <br /> (26)<br /> 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, <br /> <br /> 籍人口以爲厮養, 錫土田以爲世祿, <br /> <br /> 繪形像於丹靑, 視功載於奕葉<br /> <br /> 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. <br /> <br /> (00) stabilizing <br /> <br /> (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。』<br /> <br /> (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。<br /> <br /> (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。<br /> <br /> (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.<br /> <br /> I entitle your honor's mother as Princess-Ordinary Hyeryeong(Hyeryŏng) and appoint honor's wife as Lady of the Palace Gyeongsun(Kyŏngsun). Titles will be given for three upper generations, and indulgences will be applied to the descendants. Now I send one strip of gold belt, two bolts of thick silk, and seven bolts of white silk, and you shall receive it. Ah! Heaven is called father, and Earth is called mother; Would lords and kings are born through a lineage? Wind follows tiger. Cloud follows dragon; the followers must have responded with the same voice. You further deepened the care for the lord and the parent, and did not take lightly the grace from maternal family. For these reasons, I thus proclaim and think all should be known. October ...., 25th year of Hongwu reign.<br /> <br /> <br /> *Discussion Questions: <br /> 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? <br /> <br /> 2)<br /> <br /> 3) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> 敎<br /> Royal Instruction to:<br /> &lt;br /&gt;<br /> 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<br /> 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.<br /> &lt;br /&gt;<br /> 王若曰: 自古王者之革命, 應乎天順乎人而已. <br /> The king said as such, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people.<br /> &lt;br /&gt;<br /> 時必有偉人間生, 爲之輔翼. <br /> There must come a time when an extraordinary man comes into being among people, as well as those who aid him,<br /> &lt;br /&gt;<br /> 如湯武作於上, 伊呂應於下. <br /> just as Tang and Wu rose from atop and Yi and Lü answered from below,<br /> &lt;br /&gt;<br /> 整頓乾坤, 扶翊日月. <br /> restoring the order in Heaven and Earth, assisting the moon and sun.<br /> &lt;br /&gt;<br /> 其英風茂烈, 輝暎千古. <br /> Their heroic spirits are loftily noble that shine upon the ages,<br /> &lt;br /&gt;<br /> 有不可掩者矣. <br /> and could not be concealed.<br /> &lt;br /&gt;<br /> 卿稟性淑均, 秉心謹恪. <br /> &lt;br /&gt;<br /> 寡欲以養其心, 持正以守其節. <br /> &lt;br /&gt;<br /> 幼佩義方之訓, 長無紈綺之習. <br /> &lt;br /&gt;<br /> 慶鍾積善之餘, 家傳萬石之美. <br /> &lt;br /&gt;<br /> 妻之以女而琴瑟和, 孝於其親而宗族順. <br /> <br /> &lt;br /&gt;<br /> 春秋尙富, 而有老成之德. <br /> His time is still abundant, but already has the virtue of the matured.<br /> &lt;br /&gt;<br /> 爵位雖高, 而存謙恪之心. <br /> His aristocratic rank albeit high, he keeps a humble and respectful heart.<br /> &lt;br /&gt;<br /> 凜凜風采, 可以破奸雄之膽. <br /> His awe-inspiring demeanor is able to break the audacity of scheming villains. <br /> &lt;br /&gt;<br /> 堂堂議論, 可以扶社稷之計. <br /> His dignifying remark is able to aid the plan for the state.<br /> &lt;br /&gt;<br /> 忠義之氣, 與秋色爭高. <br /> His spirit of loyalty and righteousness competes height with the Autumn colors. <br /> &lt;br /&gt;<br /> 眞可謂命世而生, 伊呂之亞流也. <br /> It can truly be said that he was born to be known by the world, second to Yi and Lü.<br /> &lt;br /&gt;<br /> 王氏之末, 天厭其德. <br /> As to the last years of the Wang clan, the Heaven detested its morals.<br /> &lt;br /&gt;<br /> 勦節其命, 僞辛竊位. <br /> Shortening its fate, the illegitimate Sin clan stole the throne.<br /> &lt;br /&gt;<br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites. <br /> &lt;br /&gt;<br /> 以聽於天, 而天不悔過. <br /> In order to hear the judgment from the Heaven, but the Heaven did not budge.<br /> &lt;br /&gt;<br /> 以暴於民, 而民不歸心.<br /> Thereby forcing its will on the people, but their hearts did not return.<br /> &lt;br /&gt;<br /> 衆叛親離, 宗祀以墜. <br /> The crowd opposed and the intimates deserted, by which the ancestral rites fell from favor.<br /> &lt;br /&gt;<br /> 天命歸於有德, 人心懷于有仁. <br /> The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.<br /> &lt;br /&gt;<br /> 卿以至誠之知, 察天人之幾. <br /> My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the heavenly principles and human desires.<br /> &lt;br /&gt;<br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義,<br /> 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,<br /> &lt;br /&gt;<br /> 決疑於危貳之間, 定策於幾微之際, <br /> solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,<br /> &lt;br /&gt;<br /> 赤心推戴, 化家爲國.<br /> and supported me with sincere loyalty, transformed my clan into a dynasty,<br /> &lt;br /&gt;<br /> 輔潛德而發幽光, 杖景運而創大業.<br /> assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.<br /> <br /> I enfeoffed your mother as Prince-Ordniance Hyeryŏng [RR: Hyeryeong], appointed your wife as Princess Kyŏngsun [RR: Gyeongsun].<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> (01-08) Instructions:<br /> <br /> To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan&lt;sup&gt;1&lt;/sup&gt;, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je&lt;sup&gt;2&lt;/sup&gt;. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;3&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;4&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;5&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;6&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> (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 altar&lt;sup&gt;7&lt;/sup&gt;. 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. <br /> 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.<br /> <br /> ...<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Yeoan (與安；toponym)<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 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)<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; 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.<br /> <br /> &lt;sup&gt;4&lt;/sup&gt; 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<br /> <br /> &lt;sup&gt;5&lt;/sup&gt; 乾坤: _____<br /> <br /> &lt;sup&gt;6&lt;/sup&gt; 千古: through the ages, for all time<br /> <br /> &lt;sup&gt;7&lt;/sup&gt; 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing Yi Je?<br /> <br /> 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?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?<br /> <br /> 5. How many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> 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:<br /> <br /> <br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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. <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> According to the text, who were the key men supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> (Lines 12-25)<br /> Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity. <br /> Lofty of thy title and rank, yet thou preserve the modest and respectful heart. <br /> Thy august demeanor is capable of break the daringness of a treacherous hero. <br /> Thy confident argument is capable of supporting the dynastic plans.<br /> The spirit of loyalty and righteousness competes with the color of autumn for loftiness. <br /> Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.<br /> 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. <br /> For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites. <br /> [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. <br /> Many betraying each other and families separating, the dynastic affairs collapsed. <br /> The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent. <br /> Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire]. <br /> 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.<br /> Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.<br /> <br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his takeover of the throne?<br /> 2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?<br /> <br /> 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.<br /> <br /> ==='''Student 11 : Goeun Lee'''===<br /> ----<br /> *Translation: <br /> 春秋尙富 而有老成之德. 爵位雖高, 而存謙恪之心.<br /> His age to come remains plentiful, yet he possesses the virtue of a senior. <br /> His bestowed status is high, yet he remains in humble and restrained mind.<br /> <br /> 凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.<br /> The sturdiness of his appearance is enough to break down the guts of enemy.<br /> His confident speech is enough to support the state agenda.<br /> <br /> 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.<br /> His spirit of loyalty and righteousness compete its height with the color of autumn.<br /> He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).<br /> <br /> 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. <br /> At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.<br /> <br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.<br /> <br /> 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.<br /> 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.<br /> <br /> 衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. <br /> 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. <br /> <br /> 卿以至誠之知, 察天人之幾. <br /> You, by the means of your most sincere knowledge, examine the heavenly principle and human desire<br /> <br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, <br /> with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.<br /> <br /> 定策於幾微之際, 赤心〔推戴〕, 化家爲國. <br /> Make policies in accordance with the sign of heaven and people, <br /> <br /> 輔潛德而發幽光杖景運而創大業.<br /> support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work. <br /> <br /> <br /> 1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.<br /> <br /> 2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively. <br /> <br /> 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.<br /> <br /> *Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?<br /> 2. What does the king intend by issuing this announcement?<br /> 3. How is the King justifying his intention in his writing?<br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> <br /> 〔洪武〕貳拾伍年〔拾月〕　日. <br /> <br /> 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. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12932 2018-07-04T13:45:40Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> <br /> 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。<br /> 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. <br /> 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. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. <br /> 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. <br /> <br /> 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. <br /> 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.<br /> <br /> 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). <br /> <br /> 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. <br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 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. <br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 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.<br /> <br /> 〔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.<br /> <br /> 赤心〔推戴〕, 化家爲國. You support me assuming the leadership with sincere loyalty and founded the state. <br /> <br /> 輔潛德而發幽光, 杖景運5)而創大業. (Becuase of My Minister,) My unbeknown virtue was able to glimmer. Relying upon good opportunity, I was able to create the grand enterprise.<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> <br /> 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。」<br /> <br /> 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.<br /> <br /> 3) 《書·太甲》 :&quot;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。&quot;<br /> <br /> 4) 《周易本义》：“幾微之際，聖人所謹”<br /> <br /> 5) 周書．卷十六．獨孤信傳：「今景運初開，椒闈肅建。<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> <br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption. <br /> <br /> <br /> 君子秉心。——《诗·小雅·小弁》<br /> <br /> 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> <br /> (11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順 <br /> <br /> (12)-(25)<br /> Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise. <br /> <br /> (26)<br /> 談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉<br /> While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations. <br /> <br /> 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> <br /> <br /> <br /> (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。<br /> <br /> (2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。<br /> <br /> When I arose to the throne, in the market, they did not shift the store. Having a <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. <br /> <br /> 可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]<br /> <br /> *Discussion Questions: <br /> 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? <br /> 2) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> Royal Instruction to:<br /> <br /> The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.<br /> <br /> The king says, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed. <br /> <br /> 春秋尙富, 而有老成之德. <br /> His time is still abundant, but already has the virtue of the senior and matured.<br /> &lt;br /&gt;<br /> 爵位雖高, 而存謙恪之心. <br /> His aristocratic rank albeit high, he keeps a humble and respectful heart.<br /> &lt;br /&gt;<br /> 凜凜風采, 可以破奸雄之膽. <br /> His awe-inspiring demeanor is able to break the audacity of scheming villains. <br /> &lt;br /&gt;<br /> 堂堂議論, 可以扶社稷之計. <br /> His dignifying remark is able to aid the plan for the state.<br /> &lt;br /&gt;<br /> 忠義之氣, 與秋色爭高. <br /> His spirit of loyalty and righteousness competes height with the Autumn colors. <br /> &lt;br /&gt;<br /> 眞可謂命世而生, 伊呂之亞流也. <br /> It can truely be said he was born to be known by the world, second to Yi and Lü.<br /> &lt;br /&gt;<br /> 王氏之末, 天厭其德. <br /> As to the last years of the Wang clan, the Heaven detested its morals.<br /> &lt;br /&gt;<br /> 勦節其命, 僞辛竊位. <br /> Shortening its fate, the illegitimate Sin clan stole the throne.<br /> &lt;br /&gt;<br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> For 16 years, I and another two to three high ministers kept seeking its descendant, so that he hosted the sacrificial rites. <br /> &lt;br /&gt;<br /> 以聽於天, 而天不悔過. <br /> Hearing the judgement from the Heaven, but the Heaven did not brudge.<br /> &lt;br /&gt;<br /> 以暴於民, 而民不歸心.<br /> Forcing it will on the people, but their hearts did not return.<br /> &lt;br /&gt;<br /> 衆叛親離, 宗祀以墜. <br /> The crowd opposed and the intimates desserted, by which the ancestral rites fell from favour.<br /> &lt;br /&gt;<br /> 天命歸於有德, 人心懷于有仁. <br /> The Mandate of Heaven returns to those who possess virtues, and the hearts of the people incline to those who are benevolent.<br /> &lt;br /&gt;<br /> 卿以至誠之知, 察天人之幾. <br /> My minister, by the awareness of utmost sincerity, you noticed the subtle movement of the Heavenly principles and human desires.<br /> &lt;br /&gt;<br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, <br /> Together with 門下左侍中裵克廉, 門下右侍中趙浚 and other such high ministers,<br /> &lt;br /&gt;<br /> 首倡大義,<br /> you first led the great righteous cause,<br /> &lt;br /&gt;<br /> 決疑於危貳之間, 定策於幾微之際, <br /> solved the uncertainty in between danger and betrayal. settled the throne at the moment of subtle signs,<br /> &lt;br /&gt;<br /> 赤心推戴, 化家爲國.<br /> and supported me with sincere loyalty, transformed my clan into a dynasty,<br /> &lt;br /&gt;<br /> 輔潛德而發幽光, 杖景運而創大業.<br /> assisting the hidden virtue to emanate serene light, relying on the bright fortune to establish a great undertaking.<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> Instructions:<br /> <br /> To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan&lt;sup&gt;1&lt;/sup&gt;, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je&lt;sup&gt;2&lt;/sup&gt;. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;3&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;4&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;5&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;6&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar&lt;sup&gt;7&lt;/sup&gt;. 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. <br /> As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.<br /> <br /> ...<br /> <br /> ...<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Yeoan (與安；toponym)<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 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)<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; 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.<br /> <br /> &lt;sup&gt;4&lt;/sup&gt; 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<br /> <br /> &lt;sup&gt;5&lt;/sup&gt; 乾坤 (pinyin: gankun), _____<br /> <br /> &lt;sup&gt;6&lt;/sup&gt; 千古: through the ages, for all time<br /> <br /> &lt;sup&gt;7&lt;/sup&gt; 社稷: like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom'<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing Yi Je?<br /> <br /> 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?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. quoting the king Wu of Zhou who only lasted 3 years before dying)?<br /> <br /> 5. Who many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> I je<br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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. <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> According to the text, who were the key men supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> (Lines 12-25)<br /> Abundant of years ahead, yet thou possess the virtuous quality of an old man's maturity. <br /> Lofty of thy title and rank, yet thou preserve the modest and respectful heart. <br /> Thy august demeanor is capable of break the daringness of a treacherous hero. <br /> Thy confident argument is capable of supporting the dynastic plans.<br /> The spirit of loyalty and righteousness competes with the color of autumn for loftiness. <br /> Truly worth being called 命世 a life of a sort next to Yi Yin and Lu Shang.<br /> 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. <br /> For sixteen years, I reached a few great ministers still searching for a descendent so that he will administer the sacrificial rites. <br /> [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. <br /> Many betraying each other and families separating, the dynastic affairs collapsed. <br /> The Mandate of Heaven belongs to the possessor of a virtuous quality and hearts of people are embraced by the benevolent. <br /> Thou, with utmost sincere wisdom, observe the [subtle] signs in heaven[ly principle] and human [desire]. <br /> 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.<br /> Supplement the hidden virtue, disclose the dimmed light, hold onto good fortune, and establish the great enterprise.<br /> <br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his takeover of the throne?<br /> 2. Why, according to Yi Seonggye, did the Goryeo dynasty have to collapse?<br /> <br /> 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.<br /> <br /> ==='''Student 11 : Goeun Lee'''===<br /> ----<br /> *Translation: <br /> 春秋尙富 而有老成之德. 爵位雖高, 而存謙恪之心.<br /> His age to come remains plentiful, yet he possesses the virtue of a senior. <br /> His bestowed status is high, yet he remains in humble and restrained mind.<br /> <br /> 凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計.<br /> The sturdiness of his appearance is enough to break down the guts of enemy.<br /> His confident speech is enough to support the state agenda.<br /> <br /> 忠義之氣, 與秋色爭高. 眞可〔謂命世〕而生, 伊呂之亞流也.<br /> His spirit of loyalty and righteousness compete its height with the color of autumn.<br /> He can be compared to people like Jin Ga 眞可1), Yī In 伊尹 and Lǚ Shang 呂尙 2).<br /> <br /> 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. <br /> At the end of Wang clan, Heaven abandoned its virtue and severed its mandate [so that] the cunning Shin Don3)can usurp the throne.<br /> <br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> During that sixteen years, I and two or three ministers, tried to find Wang family's descendent to have him conduct rituals.<br /> <br /> 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心.<br /> 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.<br /> <br /> 衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人心懷于有仁. <br /> 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. <br /> <br /> 卿以至誠之知, 察天人之幾. <br /> You, by the means of your most sincere knowledge, examine the heavenly principle and human desire<br /> <br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, <br /> with senior ministers including Chancellors Bae Geuknyeom 裵克廉 (1325~1392), Jo Jun 趙浚 (unknown) and others.<br /> <br /> 定策於幾微之際, 赤心〔推戴〕, 化家爲國. <br /> Make policies in accordance with the sign of heaven and people, <br /> <br /> 輔潛德而發幽光杖景運而創大業.<br /> support them [so that their] hidden virtue and gleam light up, to grab an auspicious fortune and accomplish a great work. <br /> <br /> <br /> 1)Jin Ga 眞可 was a governor during the reign of King Goi 古爾王, the 8th ruler of Baekje.<br /> <br /> 2)Yī In 伊尹 and Lǚ Shang 呂尙 were meritorious subjects of Shang 商 dynasty and Zhou 周, respectively. <br /> <br /> 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.<br /> <br /> *Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?<br /> 2. What does the king intend by issuing this announcement?<br /> 3. How is the King justifying his intention in his writing?<br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer. <br /> <br /> (01)　敎<br /> <br /> 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<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,<br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> <br /> The king spoke to this effect: <br /> <br /> From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will]. <br /> <br /> There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.<br /> <br /> [This King] kept the heaven and earth in order and supported the sun and the moon. <br /> <br /> His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view]. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12766 2018-07-03T13:59:30Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> <br /> 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。<br /> 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. <br /> 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. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. <br /> 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. <br /> <br /> 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. <br /> 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.<br /> <br /> 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). <br /> <br /> 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, the heaven detested the virtue of Wang's family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne. <br /> <br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. I and several ministers strove to supplicate (the legitimate) successors to ascend the throne and rule the state.<br /> <br /> 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. <br /> <br /> 衆叛親離, 宗祀以〔墜〕. <br /> <br /> 天命歸於有德, 人心懷于有仁. <br /> <br /> 卿以至誠之知, 察天人之幾. <br /> <br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, <br /> <br /> 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕, 化家爲國. <br /> <br /> 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> 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。」<br /> <br /> 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.<br /> <br /> 3) 根据《高丽史》和《东国僧尼录》的记载，辛旽同各大臣的妻妾皆有染，并与恭愍王的王后生下后来的高丽王王禑，因此王禑和其儿子王昌被《高丽史》当作“伪王”，不被列入“世家”之中，并称之为“辛禑”和“辛昌”。<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> <br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption. <br /> <br /> <br /> 君子秉心。——《诗·小雅·小弁》<br /> <br /> 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> <br /> (11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順 <br /> <br /> (12)-(25)<br /> Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise. <br /> <br /> (26)<br /> 談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉<br /> While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations. <br /> <br /> 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> <br /> <br /> <br /> (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。<br /> <br /> (2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。<br /> <br /> When I arose to the throne, in the market, they did not shift the store. Having a <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. <br /> <br /> 可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]<br /> <br /> *Discussion Questions: <br /> 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? <br /> 2) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> Royal Instruction to:<br /> <br /> The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.<br /> <br /> The king says, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed. <br /> <br /> 春秋尙富, 而有老成之德. <br /> His time is still abundant, but already has the virtue of the senior and matured.<br /> &lt;br /&gt;<br /> 爵位雖高, 而存謙恪之心. <br /> His aristocratic rank albeit high, he keeps a humble and respectful heart.<br /> &lt;br /&gt;<br /> 凜凜風采, 可以破奸雄之膽. <br /> His awe-inspiring demeanor is able to break the audacity of scheming villains. <br /> &lt;br /&gt;<br /> 堂堂議論, 可以扶社稷之計. <br /> His dignifying remark is able to aid the plan for the state.<br /> &lt;br /&gt;<br /> 忠義之氣, 與秋色爭高. <br /> His spirit of loyalty and righteousness competes height with the Autumn colors. <br /> &lt;br /&gt;<br /> 眞可謂命世而生, 伊呂之亞流也. <br /> It can truely be said he was born to be known by the world, second to Yi and Lü.<br /> &lt;br /&gt;<br /> 王氏之末, 天厭其德. <br /> As for the last descenants of the Wang clan, the Heaven detested their virtues.<br /> &lt;br /&gt;<br /> 勦節其命, 僞辛竊位. <br /> &lt;br /&gt;<br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> &lt;br /&gt;<br /> 以聽於天, 而天不悔過. <br /> &lt;br /&gt;<br /> 以暴於民, 而民不歸心.<br /> &lt;br /&gt;<br /> 衆叛親離, 宗祀以墜. <br /> &lt;br /&gt;<br /> 天命歸於有德, 人心懷于有仁. <br /> &lt;br /&gt;<br /> 卿以至誠之知, 察天人之幾. <br /> &lt;br /&gt;<br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, <br /> &lt;br /&gt;<br /> 首倡大義, 決疑於危貳之間. <br /> &lt;br /&gt;<br /> 定策於幾微之際, 赤心推戴, 化家爲國. <br /> &lt;br /&gt;<br /> 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> Instructions:<br /> <br /> To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan&lt;sup&gt;1&lt;/sup&gt;, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je&lt;sup&gt;2&lt;/sup&gt;. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;¤&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;¤&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;¤&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;¤&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar&lt;sup&gt;&lt;/sup&gt;. 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. <br /> As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.<br /> <br /> ...<br /> <br /> ...<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Yeoan (與安；toponym)<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 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)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Yi () and Lü ()<br /> <br /> &lt;sup&gt;&lt;/sup&gt; (乾坤; pinyin: gankun; )<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 千古 (through the ages, for all time)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing 李濟?<br /> <br /> 3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. the king Wu of Zhou, who could only rule 3 years)?<br /> <br /> 5. Who many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> I je<br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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 be said to be ordered by the heaven and to come to the world, and he is the person who is close to . <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> Who were the guys supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> His Majesty said, &quot;Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people. <br /> In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : Goeun Lee'''===<br /> ----<br /> *Translation: <br /> *Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?<br /> 2. What does the king intend by issuing this announcement?<br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer. <br /> <br /> (01)　敎<br /> <br /> 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<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,<br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> <br /> The king spoke to this effect: <br /> <br /> From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will]. <br /> <br /> There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.<br /> <br /> [This King] kept the heaven and earth in order and supported the sun and the moon. <br /> <br /> His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view]. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12765 2018-07-03T13:51:47Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> 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, 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. <br /> 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. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 春秋尙富, 而有老成之德. 爵位雖高, 而存謙恪之心. <br /> 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. <br /> <br /> 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. <br /> 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.<br /> <br /> 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). <br /> <br /> 王氏之末, 天厭其德. 勦節其命, 僞辛竊位. At the end of the Goryeo dynasty, the heaven detested the virtue of Wang's family and exterminated and restricted the mandate. The illegitimate successors from Sin Don 3) stole the throne. <br /> <br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. I and several ministers strove to supplicate (the legitimate) successors to ascend the throne and rule the state.<br /> <br /> 以聽〔於〕天, 而天不悔過. 以暴於民, 而民不歸心. <br /> <br /> 衆叛親離, 宗祀以〔墜〕. <br /> <br /> 天命歸於有德, 人心懷于有仁. <br /> <br /> 卿以至誠之知, 察天人之幾. <br /> <br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, 首倡大義, <br /> <br /> 〔決疑於危〕貳之間. 定策於幾微之際, 赤心〔推戴〕, 化家爲國. <br /> <br /> 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> 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。」<br /> <br /> 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.<br /> <br /> 3) 根据《高丽史》和《东国僧尼录》的记载，辛旽同各大臣的妻妾皆有染，并与恭愍王的王后生下后来的高丽王王禑，因此王禑和其儿子王昌被《高丽史》当作“伪王”，不被列入“世家”之中，并称之为“辛禑”和“辛昌”。<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> <br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption. <br /> <br /> <br /> 君子秉心。——《诗·小雅·小弁》<br /> <br /> 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> <br /> (11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順 <br /> <br /> (12)-(25)<br /> Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise. <br /> <br /> (26)<br /> 談笑之間, 措國泰山. 其功莫盛, 人無間言. 可謂鼎彛(1)不泯, 帶礪難忘. 是以加爵命之數, 而不滿於心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司, 籍人口以爲厮養, 錫土田以爲世祿, 繪形像於丹靑, 視功載於奕葉<br /> While having casual conversations, you put the state on Mountain Tai. No one surpasses your achievement, and people had no denigrating words. We can indeed say that the merits carved on bronze vessels do not disappear and that the pledge of the belt and whetstone(2) is difficult to forget. Due to this, although I increase the number of titles and offices, yet it was not satisfying to the mind, and although I sent down the encouraging and instructing edict, yet it was not enough to the heart. Then, I ordered the officials to register a few people as his dependents(slaves), to bestow fields as his inheritable benefice, to paint his house with the Dancheng(Tanch'ŏng) patterns, and to keep in mind the accumulated merit for the continuing generations. <br /> <br /> 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> <br /> <br /> <br /> (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。<br /> <br /> (2)語本史記．卷十八．高袓功臣侯者年表．序：「封爵之誓曰：『使河如帶，泰山若厲。國以永寧，爰及苗裔。』」比喻國基堅固，國祚永存。唐．陸贄．賜李納王武俊等鐵券文：「子孫代代，為國勛臣，河山帶礪，傳祚無絕。<br /> <br /> When I arose to the throne, in the market, they did not shift the store. Having a <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. <br /> <br /> 可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]<br /> <br /> *Discussion Questions: <br /> 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? <br /> 2) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> Royal Instruction to:<br /> <br /> The meritorious subject of pure loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of Hŭngan [RR: Heungan], concurrently the commander (節制使) of Righteousness Flourishing Royal Guard (義興親軍衛), and the Administrator of lectures for the Crown Prince.<br /> <br /> The king says, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed. <br /> <br /> 春秋尙富, 而有老成之德. <br /> His time is still abundant, but already has the virtue of the senior and matured.<br /> &lt;br /&gt;<br /> 爵位雖高, 而存謙恪之心. <br /> His aristocratic rank albeit high, he keeps a humble and respectful heart.<br /> &lt;br /&gt;<br /> 凜凜風采, 可以破奸雄之膽. <br /> His awe-inspiring demeanor is able to break the audacity of scheming villains. <br /> &lt;br /&gt;<br /> 堂堂議論, 可以扶社稷之計. <br /> His dignifying remark is able to aid the plan for the state.<br /> &lt;br /&gt;<br /> 忠義之氣, 與秋色爭高. <br /> His spirit of loyalty and righteousness competes height with the Autumn colors. <br /> &lt;br /&gt;<br /> 眞可謂命世而生, 伊呂之亞流也. <br /> It can truely be said he was born to be known by the world, second to Yi and Lü.<br /> &lt;br /&gt;<br /> 王氏之末, 天厭其德. <br /> As for the last descenants of the Wang clan, the Heaven detested their virtues.<br /> &lt;br /&gt;<br /> 勦節其命, 僞辛竊位. <br /> &lt;br /&gt;<br /> 十有六年, 予及二三大臣. 尙求其裔, 俾主其祀. <br /> &lt;br /&gt;<br /> 以聽於天, 而天不悔過. <br /> &lt;br /&gt;<br /> 以暴於民, 而民不歸心.<br /> &lt;br /&gt;<br /> 衆叛親離, 宗祀以墜. <br /> &lt;br /&gt;<br /> 天命歸於有德, 人心懷于有仁. <br /> &lt;br /&gt;<br /> 卿以至誠之知, 察天人之幾. <br /> &lt;br /&gt;<br /> 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, <br /> &lt;br /&gt;<br /> 首倡大義, 決疑於危貳之間. <br /> &lt;br /&gt;<br /> 定策於幾微之際, 赤心推戴, 化家爲國. <br /> &lt;br /&gt;<br /> 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> Instructions:<br /> <br /> To the meritorious subject who aided with great loyalty at founding the State, Duke of Yeoan&lt;sup&gt;1&lt;/sup&gt;, holding a concurrent function as Vice-Field Marshal of the Loyal Army and Record Keeper, Yi Je&lt;sup&gt;2&lt;/sup&gt;. The King says: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;¤&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;¤&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;¤&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;¤&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar&lt;sup&gt;&lt;/sup&gt;. 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. <br /> As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.<br /> <br /> ...<br /> <br /> ...<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Yeoan (與安；toponym)<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 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)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Yi () and Lü ()<br /> <br /> &lt;sup&gt;&lt;/sup&gt; (乾坤; pinyin: gankun; )<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 千古 (through the ages, for all time)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing 李濟?<br /> <br /> 3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. the king Wu of Zhou, who could only rule 3 years)?<br /> <br /> 5. Who many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> I je<br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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 be said to be ordered by the heaven and to come to the world, and he is the person who is close to . <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> Who were the guys supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> His Majesty said, &quot;Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people. <br /> In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : Goeun Lee'''===<br /> ----<br /> *Translation: <br /> *Discussion Questions: 1. How many people were bestowed such an announcement by Taejo? What was the status of 李濟 among them?<br /> 2. What does the king intend by issuing this announcement?<br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer. <br /> <br /> (01)　敎<br /> <br /> 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<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,<br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> <br /> The king spoke to this effect: <br /> <br /> From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will]. <br /> <br /> There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.<br /> <br /> [This King] kept the heaven and earth in order and supported the sun and the moon. <br /> <br /> His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view]. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12742 2018-07-03T12:28:17Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> 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, 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. <br /> 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. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 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 but he has a mature virtue; His official rank is high but he <br /> <br /> 凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. <br /> <br /> 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> <br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption. <br /> <br /> <br /> 君子秉心。——《诗·小雅·小弁》<br /> <br /> 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> <br /> (11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順 <br /> <br /> (12)-(25)<br /> Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.<br /> <br /> [[<br /> When I arose to the throne, in the market, they did not shift the store. Having a <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. <br /> <br /> 可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]<br /> <br /> *Discussion Questions: <br /> 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? <br /> 2) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> Royal Instruction to:<br /> <br /> The meritorious subject of utmost loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of 興安, concurrently the 節制使 of 義興親軍衛, and the Administrator of 書筵.<br /> <br /> The king says, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed. <br /> <br /> <br /> His time is still abundant, but already has the virtue of the senior and matured. His aristocratic title albeit high, he keeps a humble and respectful heart.<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> Instructions:<br /> <br /> To Yi Jie&lt;sup&gt;¤&lt;/sup&gt;, Meritorious Minister who helped at founding the State<br /> <br /> ...<br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> The King said: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;¤&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;¤&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;¤&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;¤&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar&lt;sup&gt;&lt;/sup&gt;. 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. <br /> As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.<br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> &lt;sup&gt;&lt;/sup&gt; Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Yi () and Lü ()<br /> <br /> &lt;sup&gt;&lt;/sup&gt; (乾坤; pinyin: gankun; )<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 千古 (through the ages, for all time)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing 李濟?<br /> <br /> 3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. the king Wu of Zhou, who could only rule 3 years)?<br /> <br /> 5. Who many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> I je<br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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 be said to be ordered by the heaven and to come to the world, and he is the person who is close to . <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> Who were the guys supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> His Majesty said, &quot;Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people. <br /> In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer. <br /> <br /> (01)　敎<br /> <br /> 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<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,<br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> <br /> The king spoke to this effect: <br /> <br /> From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will]. <br /> <br /> There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.<br /> <br /> [This King] kept the heaven and earth in order and supported the sun and the moon. <br /> <br /> His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view]. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E6%BF%9F%E9%96%8B%E5%9C%8B%E5%8A%9F%E8%87%A3%E6%95%8E%E6%9B%B8&diff=12741 2018-07-03T12:25:06Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이제개국공신교서1392.jpg<br /> |English = <br /> |Chinese = 李濟 開國功臣 敎書<br /> |Korean = <br /> |Genre = [[Royal Documents]]<br /> |Type =<br /> |Author = <br /> |Year = 1392<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> 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 &lt;&lt;國朝功臣錄&gt;&gt;에 39人이 수록되었다. <br /> <br /> &lt;&lt;國朝功臣錄&gt;&gt;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. <br /> <br /> 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.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (01)　敎<br /> <br /> (02)　　　　純忠佐命開國功臣·興安君·兼義興<br /> <br /> (03)　　　　親軍衛節制使·知〔書〕筵事 李濟<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕, <br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> (26)　卽祚之初, 市不易肆. 談笑之間, 措國泰<br /> <br /> (27)　山. 其功莫盛, 人無間言. 〔可謂鼎彛〕不泯,<br /> <br /> (28)　帶礪難忘. 是以加爵命之〔數〕, 而不滿於<br /> <br /> (29)　心. 下獎諭之綸, 而未足〔於〕懷. 乃命有司,<br /> <br /> (30)　籍人口以爲厮養, 錫土田以爲世祿, 繪<br /> <br /> (31)　形像於丹靑, 視功載於奕葉. 封卿之母,<br /> <br /> (32)　爲惠寧翁主. 命卿之婦, 爲慶〔順宮〕主. 爵<br /> <br /> (33)　贈三世, 宥及子孫. 今遣金帶壹腰, 段子<br /> <br /> (34)　貳匹, 絹子柒匹, 至〔可領〕也. 於戱! 乾稱父<br /> <br /> (35)　坤稱母, 侯王豈有種而生. 風從虎雲從<br /> <br /> (36)　龍, 臣子必同聲而應. 益篤君親之念, 毋<br /> <br /> (37)　輕甥舅之恩. 故玆敎〔示〕, 〔想〕宜〔知悉〕.<br /> <br /> (38) 〔洪武〕貳拾伍年〔拾月〕　日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> *Discussion Questions:<br /> 1. How does Yi Seonggye justify his take over? <br /> 2. According to Yi, Why did the Goryeo dynasty have to collapse? <br /> 3. According to Yi, what are the purposes of establishing a new dynasty?<br /> 4. What can we learn from this document about the actual relationships between the king and his ministers in the Joseon founding?<br /> <br /> ==='''Student 1 : ( Ren Ruixin )'''===<br /> ----<br /> *Translations:<br /> <br /> 王若曰：自古王者之革命，应乎天顺乎人而已。<br /> 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. <br /> <br /> 春秋尚富，而有老成之德。爵位虽高，而存谦恪之心。<br /> 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. <br /> 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, 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. <br /> 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 support my work with sincere loyalty, converted a family into a state. Support the hidden virtue and revealed the obscure light. Caught the auspicious opportunity and established a great enterprise. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> (1) How does Yi Seonggye describe his relation with ministers who have helped him in the foundation of the new state.<br /> (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?<br /> <br /> ==='''Student 2 : Ze, Xiaoyi'''===<br /> ----<br /> *Translations:<br /> <br /> 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.<br /> 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. <br /> <br /> *Discussion Questions:<br /> There were a great numbers of 功臣 selected in the Chosǒn dynasty, what was the purpose for the Kings to do this?<br /> <br /> ==='''Student 3 : Hu Jing'''===<br /> ----<br /> Royal Instruction<br /> <br /> To Lee Je, Meritorious Minister of Chwungcwamyeng • Lord Hungan concurrent Military Commissioner of Uyhung Royal Garrison • Administrator of Classics Colloquium:<br /> <br /> 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. <br /> <br /> 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 but he has a mature virtue; His official rank is high but he <br /> <br /> 凜凜風采, 可〔以〕破奸雄之膽. 堂堂議論, 可以扶社稷之計. <br /> <br /> 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: <br /> 敎 <br /> Royal Instruction,<br /> 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 <br /> 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. <br /> 王若曰: 自古王者之革命, 應乎天順乎人而已.<br /> 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.<br /> 時必有偉人間生, 爲之輔翼. 如湯武作於上, 伊呂應於下. <br /> 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. <br /> 整頓乾坤, 扶翊日月. <br /> Restoring order between heaven and earth, assisting sun and moon. <br /> 其〔英〕風茂烈, 輝〔暎千古〕,〔有不〕可掩者矣.<br /> Their heroic conduct and great acts, shine brightly in history and cannot be obscured.<br /> <br /> 1#: Tang 湯 the first ruler of the Shang dynasty overthrew Jie 桀 of the Xia<br /> <br /> 2#: Wu 武 first ruler of the Zhou dynasty overthrew Zhou 紂 of the Shang<br /> <br /> 3#: Yi Yin 伊尹 was a minister of Tang 湯, who helped in the overthrow of the Xia dynasty<br /> <br /> 4#: Lü Shang 呂尚 stands for Jiang Ziya 姜子牙, who helped Wen and Wu to overthrow the Shang dynasty<br /> <br /> *Discussion Questions:<br /> <br /> 1. How is the notion of &quot;heaven&quot; used in the Instruction given by King Taejo?<br /> <br /> 2. What was Yi Je's involvement in the overthrow of the Koryo dynasty? Can we tell from the text?<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translation<br /> <br /> 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(?).<br /> 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. <br /> <br /> (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<br /> (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<br /> <br /> You Minister, your natural tendency is pure and balanced. Your nurturing of mind was respectful and prudent. By moderating desire, you nourished the mind. By holding onto the rightness, you preserved the principle. As a child, you carried the lessons of righteous way. You have never developed the habits of luxury and corruption. <br /> <br /> <br /> 君子秉心。——《诗·小雅·小弁》<br /> <br /> 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> <br /> (11)　石之美. 妻之以女而琴瑟和, 孝於其親而宗族順 <br /> <br /> (12)-(25)<br /> Although he is young in age, he has a virtue of a mature person. Though his title is high, he preserves the mind of respectfulness. His imposing appearance was sufficient to destroy the guts of enemy. His confident speech was enough to facilitate the plans of the state. His spirit of loyalty and righteousness competed with the height of the Autumn atmosphere. Truly it can be said he was born as the fate demands of the time and was of the type of Yi and Lu. As to the last descendants of the Wang family, the heaven hated their character and cut their mandate(life?), yet the false Xin usurped the throne for 16 years. I and several others (?) searched for the descendants have them administer their ancestral rites. Just by listening to Heaven, it will not regret what's passed. Just by listening to people, people will not return their mind. People turned their back, and the relatives of the Wang family scattered. The state at this moment fell, and the mandate of Heaven returned to those who have virtue, and people's mind faced toward those with the perfect virtue. Your honor by the exhaustive understanding carefully watched the subtle movement(beginning) of the Heavenly principle and people's desire. With 與門下左侍中裵克廉, 門下右侍中趙浚等大臣, you proclaimed the great righteousness 決疑於危貳之間. 定策於幾微之際, 赤心推戴, edified the family and establish the state. You supported the hidden virtue and revealed the occluded light grasped auspicious fortune and established the great enterprise.<br /> <br /> [[<br /> When I arose to the throne, in the market, they did not shift the store. Having a <br /> 卽祚之初, 市不易肆. 談笑之間, 措國泰山. 其功莫盛, 人無間言. <br /> <br /> 可謂鼎彛不泯,　帶礪難忘. 是以加爵命之數, 而不滿於心.]]<br /> <br /> *Discussion Questions: <br /> 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? <br /> 2) What are the possible manifestations of one's virtues?<br /> <br /> ==='''Student 6 : '''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> *Translations:<br /> Royal Instruction to:<br /> <br /> The meritorious subject of utmost loyalty in aiding the founding of the state, Yi Che [RR: Yi Je], the Lord of 興安, concurrently the 節制使 of 義興親軍衛, and the Administrator of 書筵.<br /> <br /> The king says, &quot;Since antiquity, the dynastic changes of those who rule were only the result of answering the Heaven and following the people. There must come a time when an extraordinary man comes into being among people, as well as [those who] aid him, just like Tang and Wu rose from atop and Yi and Lü answered from below, restoring the order in Heaven and Earth, assisting the moon and sun. Their heroic spirits are loftily noble that shine upon the ages, and could not be concealed. <br /> <br /> <br /> His time is still abundant, but already has the virtue of the senior and matured. His aristocratic title albeit high, he keeps a humble and respectful heart.<br /> <br /> *Discussion Questions:<br /> How does the author justify the dynastic change from the Koryo [RR: Goryeo] to the Chosonn [RR: Joseon]?<br /> &lt;br /&gt;<br /> How does the author use rhetoric from Confucian and Neo-Confucian classics?<br /> &lt;br /&gt;<br /> How does the author praise the personality of the receiver of this royal instruction? And what does that imply?<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Translations:<br /> <br /> <br /> Instructions:<br /> <br /> To Yi Jie&lt;sup&gt;¤&lt;/sup&gt;, Meritorious Minister who helped at founding the State<br /> <br /> ...<br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> The King said: From antiquity, those who were ruling were only responding to the Mandate of the Heaven, to the people. At times a great person would necessarily be born, people would support him, like Tang and Wu&lt;sup&gt;¤&lt;/sup&gt; taking actions from above and Yi and Lü&lt;sup&gt;¤&lt;/sup&gt; responding from below, restore order in Heaven and Earth&lt;sup&gt;¤&lt;/sup&gt;, aiding the Sun and the Moon. This heroic character would be splendid and intense, shining through a thousand antiquities &lt;sup&gt;¤&lt;/sup&gt;. It would be impossible to hide him. <br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> You are young in age, but you have the virtue of old accomplishment. Your titles are high, but you maintained a modest mind. Your imposing appearance would be capable to break treacherous pretenders. Your impressive ability to discuss would be capable to break support the plans of the altar&lt;sup&gt;&lt;/sup&gt;. 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. <br /> As for the last descendance of the Wang familly, the heaven hated its morals, cut off their mandate, left them as corrupted miserables on the throne. For 60 years, me and two or three ministrers were looking for its posterity, managing its rites.<br /> <br /> ...<br /> <br /> ...<br /> <br /> <br /> &lt;sup&gt;&lt;/sup&gt; Tang (湯； r. 1675-1646 BCE; the first king of the Shang dynasty who overthrew Jie (桀; r. 1728-1675 BCE) of the Xia dynasty) and Wu (武; r. 1046–1043 BC; the first king of the Zhou dynasty considered one of the great heroes of China)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; Yi () and Lü ()<br /> <br /> &lt;sup&gt;&lt;/sup&gt; (乾坤; pinyin: gankun; )<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 千古 (through the ages, for all time)<br /> <br /> &lt;sup&gt;&lt;/sup&gt; 社稷 (like the word 'throne' in English, the word meaning 'altar' in Classical Chinese can mean the 'kingdom')<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> <br /> 1. Who helped him writing this document and how would he choose that(those) scholar(s)?<br /> <br /> 2. Why chosing 李濟?<br /> <br /> 3. Is he giving 李濟 a great position because he fears not to be able to convince him and his peers to support him?<br /> <br /> 4. Are the references he chooses enough to &quot;impress&quot; this person (e.g. the king Wu of Zhou, who could only rule 3 years)?<br /> <br /> 5. Who many royal instruction of that sort did the new king send, and for what kind of positions?<br /> <br /> 6. Would his writtings be different when adressing &quot;less&quot; educated persons?<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> 敎<br /> 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<br /> <br /> I je<br /> <br /> 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<br /> 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. <br /> <br /> 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<br /> <br /> 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 be said to be ordered by the heaven and to come to the world, and he is the person who is close to . <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> What's the main purpose of this royal instruction? <br /> <br /> Who were the guys supporting the dynastic transition?<br /> <br /> ==='''Student 10 : (Ji-Hyun)'''===<br /> ----<br /> His Majesty said, &quot;Since antiquity, changing the [Heavenly] Mandate by the one who would be the king has just been the response from Heaven and conformity from people. <br /> In any era, there should be a great man to be born occasionally, and for him the supporters/assistants, just as the works of Kings Tang and Wu from above and Yi Yin and Lu Shang's support from below, In restoring the order of Heaven and Earth <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Sanghoon Na)'''===<br /> ----<br /> Royal Instruction to Yi Je, Merit Subject of Founding the Dynasty with Pure Loyalty and Assisting Mandate, Prince of Heung'an, Concurrently .....Royal Lecturer. <br /> <br /> (01)　敎<br /> <br /> 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<br /> <br /> (04)　王若曰: 自古王者之革命, 應乎天順乎<br /> <br /> (05)　人而已. 時必有偉人間生, 爲之輔翼. 如<br /> <br /> (06)　湯武作於上, 伊呂應於下. 整頓乾坤, 扶<br /> <br /> (07)　翊日月. 其〔英〕風茂烈, 輝〔暎千古〕. 〔有不〕可<br /> <br /> (08)　掩者矣. 卿稟性淑均, 秉心謹恪. 寡欲以<br /> <br /> (09)　養其心, 持正以守〔其節〕. 〔幼佩〕義方〔之訓〕,<br /> <br /> (10)　長無紈綺之習. 〔慶鍾〕積善之餘, 家傳〔萬〕<br /> <br /> (11)　石之美. 妻之以女〔而〕琴瑟和, 孝於其親<br /> <br /> (12)　而宗族順. 春秋尙富, 而有老成之德. 爵<br /> <br /> (13)　位雖高, 而存謙恪之心. 凜凜風采, 可〔以〕<br /> <br /> (14)　破奸雄之膽. 堂堂議論, 可以扶社稷之<br /> <br /> (15)　計. 忠義之氣, 與秋色爭高. 眞可〔謂命世〕<br /> <br /> (16)　而生, 伊呂之亞流也. 王氏之末, 天厭其<br /> <br /> (17)　德. 勦節其命, 僞辛竊位. 十有六年, 予及<br /> <br /> (18)　二三大臣. 尙求其裔, 俾主其祀. 以聽〔於〕<br /> <br /> (19)　天, 而天不悔過. 以暴於民, 而民不歸心.<br /> <br /> (20)　衆叛親離, 宗祀以〔墜〕. 天命歸於有德, 人<br /> <br /> (21)　心懷于有仁. 卿以至誠之知, 察天人之<br /> <br /> (22)　幾. 與門下左侍中裵克廉, 門下右侍中<br /> <br /> (23)　趙浚等大臣, 首倡大義, 〔決疑於危〕貳之<br /> <br /> (24)　間. 定策於幾微之際, 赤心〔推戴〕, 化家爲<br /> <br /> (25)　國. 輔潛德而發幽光, 杖景運而創大業.<br /> <br /> <br /> The king spoke to this effect: <br /> <br /> From the ancient times, those who renewed the mandate as king only responded to heaven and followed people's [will]. <br /> <br /> There must be a time a great man among people and for him [people] are supportive just like when Tang and Wu emerged from above and Yi Yin and Lu Xing responded from below.<br /> <br /> [This King] kept the heaven and earth in order and supported the sun and the moon. <br /> <br /> His glorious influence is extremely powerful and His brilliance illuminates from age to age, which cannot be hidden [from the view]. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8&diff=12608 2018-07-03T01:29:17Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 도응왕지1393.jpg<br /> |English = <br /> |Chinese = 都膺 王旨<br /> |Korean = 도응 왕지(''Do Eung wangji'')<br /> |Genre = [[Royal Documents]]<br /> |Type = [[Decree]]<br /> |Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]<br /> |Year = 1393<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> =='''Introduction'''==<br /> <br /> <br /> 1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生 告身과 함께 現在까지 알려진 朝鮮 初期 告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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.) <br /> <br /> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗 忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 &lt;&lt;경제육전속전(經濟六典續典)&gt;&gt;의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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. &lt;&lt;太宗實錄&gt;&gt; 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 &lt;&lt;經國大典&gt;&gt;의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例 任命 對象 官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다. <br /> <br /> &lt;朝鮮王寶&gt;는 朝鮮이 建國되고 나서 &lt;高麗國王之印&gt;을 返納하고, 이후 明惠宗이 내린 &lt;朝鮮國王之印&gt;을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄&gt;&gt; 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. &lt;&lt;태종실록&gt;&gt; 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代 國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다. <br /> <br /> [朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮 初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(&lt;&lt;太祖實錄&gt;&gt; 권1, 太祖 1年(1392) 7월 28일(정미). …從四品 朝散大夫·朝奉大夫), &lt;&lt;英祖實錄&gt;&gt; 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다. <br /> <br /> 이 文書는 草書體로 作成되었다. 朝奉大夫는 開國 初 文武百官의 官制를 制定할 때 東班 從四品의 品階로 規定되었고, &lt;&lt;經國大典&gt;&gt;에서도 同一하게 維持되었다. <br /> <br /> 典醫少監은 診視와 和劑 等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(&lt;&lt;太祖實錄&gt;&gt; 권1, 태조 1년(1392) 7월 28일(정미). 典醫監 掌(胗)〔診〕視和劑等事 判事二 正三品 監二 從三品 少監二 從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(&lt;&lt;太宗實錄&gt;&gt; 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監 從三品監稱正 四品少監稱副正 五品監丞稱判官)<br /> <br /> 都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗 恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮 建國 以後 太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州 老隱洞에 隱居하였다. 李行의 &lt;&lt;騎牛集&gt;&gt;에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다. <br /> 이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在 忠淸南道 論山市 連山面에 있는 星州都氏 宗家의 御筆閣에 所藏되어 있다.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (1) 王旨<br /> <br /> (2) 　都膺, 爲朝奉大<br /> <br /> (3) 　夫·典醫少監者.<br /> <br /> (4) 　洪武卄六年十月_日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> <br /> *Translations:<br /> *Discussion Questions:<br /> <br /> ==='''Student 1 : (Ren Ruixin)'''===<br /> ----<br /> <br /> * By the order of the King, Du Yin is appointed to be the Grand Master for Court Service and the Vice President for Court Medical Service. October, the 26th year of Hongwu period. :<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Ze Xiaoyi)'''===<br /> ----<br /> *Translations: The King's Decree -&gt; The King's Announcement/Instruction<br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : (Hu Jing)'''===<br /> ----<br /> The king announced:<br /> <br /> Appoint Do Eung Grand Master for Court Service · Vice Director of the Palace Medical Office.<br /> <br /> (date unknown), the 10th month of the 26th year of Hongwu reign. (seal)<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: Royal Decree<br /> <br /> To Ŭng is to serve as Grand Master for Court Audiences and Vice Director of the Palace Pharmacy. <br /> <br /> 26th year 10th month ? day of the Hongwu reign (1393).<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translations: The King declared Douying as the Grand Master for Court Service and the Vice Director of the Office of Medication. (It was issued) on October --- of the 26th year of Hongwu.<br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Kanghun Ahn)'''===<br /> ----<br /> *Translations: Royal Order<br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> <br /> *Translations:<br /> The king decreed: To Ŭng be appointed as the Grand Master for Court Service with a concurrently position as the Vice Director of the Palace Medincine.<br /> <br /> In the twenty-sixth year of Hongwu, ? day of the Tenth month.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> *Translations: <br /> <br /> <br /> Royal Announcement:<br /> <br /> Tuwong, to become Grand Master for Court Service&lt;sup&gt;1&lt;/sup&gt;， Vice Director of the Pharmacy of the Palace&lt;sup&gt;2&lt;/sup&gt;.<br /> <br /> 26th year of Hongwu, 10th month, _th day&lt;sup&gt;3&lt;/sup&gt;.<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: 朝奉大夫<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: 典醫少監<br /> <br /> &lt;sup&gt;3&lt;/sup&gt;: 1393 CE<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> The king ordered Duung to be the Grand Master of Court Service prestige and·2nd-tier executive officials of Directorate of Medicine<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Ji-Hyun Lee)'''===<br /> ----<br /> * Translations:<br /> 1. By the order of His Majesty,<br /> <br /> Do Eung/ To Ung 都膺, <br /> <br /> shall be the Lord(?) Jobong / Chobong 朝奉 (Upholding the Court) and <br /> <br /> Deputy Superintendent of Standard Medicine.<br /> <br /> <br /> 2. His Majesty announces<br /> <br /> Do Eung/ To Ung 都膺 the Lord Jobong/Chobong and <br /> Deputy Superintendent of Standard Medicine.<br /> <br /> 26th year of Hongwu reign (1393), 10th [lunar] month.<br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Lee Goeun)'''===<br /> ----<br /> *Translation: A Royal Decree<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Na Sanghoon)'''===<br /> ----<br /> *Translation:<br /> Royal Instruction / <br /> King's Order /<br /> <br /> Letter of Royal Appointment:<br /> <br /> [His Majesty] Appoints Doeung (n.d.) to be Grand Master for Court Service, as Vice Director at Office of Medication. <br /> <br /> On the tenth month of the twenty-sixth year [1393] of the Hongwu era<br /> <br /> [Royal Seal]<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8&diff=12571 2018-07-03T00:31:48Z

<p>Ren Ruixin: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 도응왕지1393.jpg<br /> |English = <br /> |Chinese = 都膺 王旨<br /> |Korean = 도응 왕지(''Do Eung wangji'')<br /> |Genre = [[Royal Documents]]<br /> |Type = [[Decree]]<br /> |Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]<br /> |Year = 1393<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> =='''Introduction'''==<br /> <br /> <br /> 1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生 告身과 함께 現在까지 알려진 朝鮮 初期 告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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.) <br /> <br /> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗 忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 &lt;&lt;경제육전속전(經濟六典續典)&gt;&gt;의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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. &lt;&lt;太宗實錄&gt;&gt; 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 &lt;&lt;經國大典&gt;&gt;의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例 任命 對象 官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다. <br /> <br /> &lt;朝鮮王寶&gt;는 朝鮮이 建國되고 나서 &lt;高麗國王之印&gt;을 返納하고, 이후 明惠宗이 내린 &lt;朝鮮國王之印&gt;을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄&gt;&gt; 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. &lt;&lt;태종실록&gt;&gt; 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代 國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다. <br /> <br /> [朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮 初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(&lt;&lt;太祖實錄&gt;&gt; 권1, 太祖 1年(1392) 7월 28일(정미). …從四品 朝散大夫·朝奉大夫), &lt;&lt;英祖實錄&gt;&gt; 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다. <br /> <br /> 이 文書는 草書體로 作成되었다. 朝奉大夫는 開國 初 文武百官의 官制를 制定할 때 東班 從四品의 品階로 規定되었고, &lt;&lt;經國大典&gt;&gt;에서도 同一하게 維持되었다. <br /> <br /> 典醫少監은 診視와 和劑 等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(&lt;&lt;太祖實錄&gt;&gt; 권1, 태조 1년(1392) 7월 28일(정미). 典醫監 掌(胗)〔診〕視和劑等事 判事二 正三品 監二 從三品 少監二 從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(&lt;&lt;太宗實錄&gt;&gt; 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監 從三品監稱正 四品少監稱副正 五品監丞稱判官)<br /> <br /> 都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗 恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮 建國 以後 太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州 老隱洞에 隱居하였다. 李行의 &lt;&lt;騎牛集&gt;&gt;에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다. <br /> 이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在 忠淸南道 論山市 連山面에 있는 星州都氏 宗家의 御筆閣에 所藏되어 있다.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (1) 王旨<br /> <br /> (2) 　都膺, 爲朝奉大<br /> <br /> (3) 　夫·典醫少監者.<br /> <br /> (4) 　洪武卄六年十月_日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> <br /> *Translations:<br /> *Discussion Questions:<br /> <br /> ==='''Student 1 : (Ren Ruixin)'''===<br /> ----<br /> <br /> * King's declaration :<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Ze Xiaoyi)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : (Hu Jing)'''===<br /> ----<br /> The King's Edict<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : Martin'''===<br /> ----<br /> *Translation: Royal Decree<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Inho Choi)'''===<br /> ----<br /> <br /> *Translations: The King issues a decree.<br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Kanghun Ahn)'''===<br /> ----<br /> *Translations: Royal Order<br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (King Kwong Wong)'''===<br /> ----<br /> <br /> *Translations:<br /> The king decreed:<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Younès M'Ghari'''===<br /> ----<br /> *Translations: The King: <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Mengheng Lee)'''===<br /> <br /> *translation:<br /> King's edict:<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Ji-Hyun Lee)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Doesn't save...<br /> <br /> ==='''Student 11 : (Lee Goeun)'''===<br /> ----<br /> *Translation: A Royal Decree<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Na Sanghoon)'''===<br /> ----<br /> *Translation:<br /> Royal Instruction<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%83%BD%E8%86%BA%E7%8E%8B%E6%97%A8&diff=12539 2018-07-03T00:14:48Z

<p>Ren Ruixin: /* Student 1 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 도응왕지1393.jpg<br /> |English = <br /> |Chinese = 都膺 王旨<br /> |Korean = 도응 왕지(''Do Eung wangji'')<br /> |Genre = [[Royal Documents]]<br /> |Type = [[Decree]]<br /> |Author = [https://www.wikiwand.com/en/Taejo_of_Joseon King Taejo]<br /> |Year = 1393<br /> |Key Concepts= <br /> |Translator = [[2018 Hanmun Summer Workshop (Advanced)#수강생 | Participants of 2018 Hanmun Summer Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2018<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2018 Hanmun Summer Workshop (Advanced)#Primary Sources for Korean Studies]]<br /> <br /> =='''Introduction'''==<br /> <br /> <br /> 1393年(太祖 2) 10월에 都膺을 朝奉大夫·典醫少監에 任命하는 告身이다. 이 文書는 같은 시기에 發給된 朴剛生 告身과 함께 現在까지 알려진 朝鮮 初期 告身 가운데 가장 이른 時期의 것으로서 [朝鮮王寶]가 安寶되어 있는 가장 이른 시기의 文書이기도 하다. 朝鮮이 建國된 이후 1392年(太祖 1) 10月 25日에 高麗에서 使用되었던 告身式을 改定하여 1品에서 4品의 官員을 任命할 때 王旨를 내려주도록 하였는데 이를 官敎라고 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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.) <br /> <br /> 王旨는 國王의 意志를 나타내는 用語로서 元나라의 影響에 의해 高麗 忠烈王 때부터 旣存의 宣旨 대신 使用되기 시작하였다. 조선이 건국되고 나서도 문서 양식 면에 있어서 큰 차이 없이 이어졌으나 1435년(세종 17) 9월에 &lt;&lt;경제육전속전(經濟六典續典)&gt;&gt;의 개정 내용을 반영하여 실제 문서에서 사용하는 용어를 ‘교지(敎旨)’로 변경하도록 하였다.(&lt;&lt;太祖實錄&gt;&gt; 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. &lt;&lt;太宗實錄&gt;&gt; 卷5, 3年(1403) 4月 8日(甲寅). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 이 告身은 &lt;&lt;經國大典&gt;&gt;의 四品以上告身式이 施行되기 이전까지 署經權의 變化에 따라 여러 次例 任命 對象 官員의 範圍가 바뀌었지만 대체로 國王의 命에 따라 1品에서 4品의 文武官員을 任命할 때 吏曹와 兵曹에서 發給하였다. <br /> <br /> &lt;朝鮮王寶&gt;는 朝鮮이 建國되고 나서 &lt;高麗國王之印&gt;을 返納하고, 이후 明惠宗이 내린 &lt;朝鮮國王之印&gt;을 사용하기 전인 1393年(太祖 2)부터 1401年(太宗 1)까지 一時的으로 使用한 朝鮮의 國璽이다.(太祖實錄&gt;&gt; 권3, 2년(1393) 3월 9일(갑인). …送納高麗恭愍王時所降金印一顆. &lt;&lt;태종실록&gt;&gt; 권5, 3년(1403) 4월 8일(갑인). …今特遣使, 賚朝鮮國王金印及誥命, 使爾用昭寵榮.) 朝鮮時代 國內에서 만든 國璽는 [朝鮮王寶]가 유일한데, [朝鮮國王之印]과 달리 ‘印’자가 아닌 ‘寶’자를 使用하고 있는 것은 明으로부터 朝鮮國王으로 冊封되기 이전의 特殊한 性格을 보여준다고 할 수 있다. <br /> <br /> [朝鮮王寶]는 이후 滅失된 것으로 보이나, 1744年(英祖 20) 英祖가 朝鮮 初期에 發給된 康舜龍의 告身을 보고나서 여기에 安寶된 朝鮮王寶를 模倣하여 새로 鑄造하여 敎命과 冊禮時에 사용하게 하였으며(&lt;&lt;太祖實錄&gt;&gt; 권1, 太祖 1年(1392) 7월 28일(정미). …從四品 朝散大夫·朝奉大夫), &lt;&lt;英祖實錄&gt;&gt; 권60, 20년(1744) 12월 24일(정묘). …今覽朝鮮王寶篆, 又奇矣. 今則朝臣敎旨, 皆用施命之寶, 其來已久. 此則雖不可改, 然旣覽寶篆, 尤豈泯焉, 國家敎命及王后世子冊禮時, 當以此用之. 仍命尙方, 摸鑄以入.) 1876年(高宗 13) 12月에 改鑄하였다. 改鑄한 [朝鮮王寶]는 銀으로 만들어 淘金하였고, 龜紐로 粧飾하였으며, 크기는 方 4寸 4分이었다. <br /> <br /> 이 文書는 草書體로 作成되었다. 朝奉大夫는 開國 初 文武百官의 官制를 制定할 때 東班 從四品의 品階로 規定되었고, &lt;&lt;經國大典&gt;&gt;에서도 同一하게 維持되었다. <br /> <br /> 典醫少監은 診視와 和劑 等의 일을 管掌하는 典醫監에 所屬된 官職으로 品階는 從4品이며 2名을 두었다.(&lt;&lt;太祖實錄&gt;&gt; 권1, 태조 1년(1392) 7월 28일(정미). 典醫監 掌(胗)〔診〕視和劑等事 判事二 正三品 監二 從三品 少監二 從四品), 1414년(太宗 14) 1月 18日에 少監에서 副正으로 名稱을 改定하였다.(&lt;&lt;太宗實錄&gt;&gt; 권27, 태종 14년(1414) 1월 18일(계사). …繕工司宰軍資濟用軍器典醫諸監 從三品監稱正 四品少監稱副正 五品監丞稱判官)<br /> <br /> 都膺(?~?)의 字는 子藝이고, 號는 靑松堂이며, 本貫은 星州이다. 高麗 恭愍王 때 重大匡․門下侍中贊成事를 지냈다. 太祖의 竹馬故友로서 朝鮮 建國 以後 太祖가 여러 次例 벼슬을 내렸으나 모두 辭讓하고 洪州 老隱洞에 隱居하였다. 李行의 &lt;&lt;騎牛集&gt;&gt;에서는 都膺을 杜門洞에 들어간 72賢 가운데 한 名으로 記錄하기도 하였다. <br /> 이 文書를 包含한 告身 4件과 1394年에 發給된 祿牌 1件이 寶物 724號로 指定되어 現在 忠淸南道 論山市 連山面에 있는 星州都氏 宗家의 御筆閣에 所藏되어 있다.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> (1) 王旨<br /> <br /> (2) 　都膺, 爲朝奉大<br /> <br /> (3) 　夫·典醫少監者.<br /> <br /> (4) 　洪武卄六年十月_日.<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Ren Ruixin)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Hu Jing)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Kanghun Ahn)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Younès M'Ghari)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Lee Goeun)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:</div>

Ren Ruixin