장서각위키 - 사용자 기여 [ko]

(Translation) 2019 石珍斷指

2019-07-18T15:35:47Z

Stella Kim: /* Student Translation : Write your name */

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

__TOC__

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

{{둥근 모서리2
| =
兪石珍. 高山縣吏也. 父天乙得惡疾. 每日一發. 發則氣絶. 人不忍見. 石珍日夜侍側無懈. 號泣于天. 廣求醫藥. 人言生人之骨. 和血而飮. 則可愈. 石珍卽斷左手無名指. 依言以進. 其病卽瘳.

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

==='''Student Translation : Stella'''===

Yu Sŏkchin was a clerk in Kosan County.<ref>Of Wanju Prefecture (完州郡), North Chŏlla Province</ref> His father, Ch'ŏnŭl, had a horrible disease. Every day, he would seize; when he did, he would faint. People could not bear to watch [his suffering]. Day and night, Sŏkchin tended to his father by his side without rest, crying out and weeping toward the heavens. Broadly, he sought out treatment and medicine; [one day, he came across] a person who said that if he took the bones of a living person, mixed it with blood, and drank it, he could be cured. Sŏkchin immediately cut off the fourth finger on his left hand, and proceeded in accordance to the person's words. His father's illness immediately healed. 

【詩】 
The father suffered deeply from a chronic illness that did not heal for a long time. The son, sorrowful in his heart, cried out to the blue heavens. 
Who knew of the pill of the mysterious elixir? [Sŏkchin] finely ground the fourth finger on his left hand. 
For hundreds of years, the heavenly moral relationship of father and son has been the same. How, in accordance with the kingly transformation into virtuosity, could this have ups and downs? 
Every time people see the picture [of Sŏkchin's story], they pay respect toward its high integrity. The fame of his name was widely and deeply spread for eternity without end.

----

*Discussion Questions:

abcd

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

2019 啓蒙篇 38 - 40

2019-07-18T14:57:55Z

Stella Kim: /* Sentence 40 : (name) */

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

{{원문텍스트
| =
38.

曾子曰君子는 以文會友하고 以友輔仁이라. 盖人不能無過하니 而朋友하여 有責善之道故로 人之所以成就其德性者는 固莫大於師友之功이라. 雖然이나 友有益友하고 亦有損友하니 取友를 不可不端也라.

*曰: to speak

*盖: It is the case that…

*雖然: though it is so > nevertheless (雖: although)

*不可不V: cannot not V = must V

:'''曾子曰君子以文會友以友輔仁盖人不能無過而朋友有責善之道故人之所以成就其德性者固莫大於師友之功雖然友有益友亦有損友取友不可不端也'''

39.

同受父母之餘氣하여 以爲人者는 兄弟也라. 且人之方幼也에 食則連牀하고 枕則同衾하여 共被父母之恩者는 亦莫如我兄弟也라. 故로 愛其父母者는 亦必愛其兄弟라.

*方 (Time): just, just about

*莫如N: There is nothing/no one like N

:'''同受父母之餘氣以爲人者兄弟也且人之方幼也食則連牀枕則同衾共被父母之恩者亦莫如我兄弟也故愛其父母者亦必愛其兄弟'''

40.

宗族이 雖有親疎遠近之分이나 然이나 推究其本면 則同是祖先之骨肉이니 苟於宗族에 不相友愛이면 則是는 忘其本也라. 人而忘本이면 家道가 漸替라.

*雖: although

*然: (being so,) but

*是: this, these, they

*苟: if indeed… (leading a subjunctive clause)

:'''宗族雖有親疎遠近之分然推究其本則同是祖先之骨肉苟於宗族不相友愛則是忘其本也人而忘本家道漸替'''

　
}}

=='''Translation'''==

==='''Sentence 38 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 39 : Ethan'''===
----

同受父母之餘(남을 여)氣하여 以爲人者는 兄弟也라.

Those who are made people through a shared receiving of one's parents' remaining (living?) energy are one's siblings.

且人之方幼也에 食則連牀하고 枕則同衾하여

Moreover, when people are at the height of youth––joining tables while eating, sharing blankets while sleeping,

共被父母之恩者는 亦莫如我兄弟也라.

and together wearing the grace of parents––then too, there is nobody like one’s own siblings.

故로 愛其父母者는 亦必愛其兄弟라.

Therefore those who love their parents also surely [need to] love their siblings.

 

*Discussion Questions: 

==='''Sentence 40 : Stella'''===
----
宗族이 雖有親疎遠近之分이나 
As for the kinship clan, though there are the distinctions of intimate and distant, and far and close, 

然이나 推究其本면 則同是祖先之骨肉이니 
even being so, if one pursues and seeks its foundation, then it is such that they share the blood and flesh of ancestors. 

苟於宗族에 不相友愛이면 則是는 忘其本也라. 
If indeed, to not be fraternal and loving to each other with one's kinship clan would be to neglect that foundation. 

人而忘本이면 家道가 漸替라. 
To be human and neglect this foundation [results in] the way of the family gradually decline. 

 

*Discussion Questions: 

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

2019 啓蒙篇 41 - 43

2019-07-17T13:58:39Z

Stella Kim: /* Sentence 42 : Stella */

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라)

*Discussion Questions: 

==='''Sentence 43 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

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

2019 啓蒙篇 41 - 43

2019-07-17T13:58:28Z

Stella Kim: /* Sentence 42 : (name) */

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 
----
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라)

*Discussion Questions: 

==='''Sentence 43 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

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

2019 啓蒙篇 41 - 43

2019-07-17T13:49:04Z

Stella Kim: /* Sentence 41 : (name) */

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 

==='''Sentence 42 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 43 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

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

(Translation) 2019 東明聖王

2019-07-15T09:18:32Z

Stella Kim: /* Student Translation : Write your name */

{{Primary Source Document3
|Image = 동명성왕.jpg
|English = Tongmyŏng, the Sagacious King
|Chinese = 東明聖王
|Korean = 동명성왕(''Dongmyeongseongwang'')
|Genre =
|Type =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019

}}

__TOC__

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

{{둥근 모서리2
| =
始祖東明聖王, 姓髙氏, 諱朱蒙 [一云鄒牟, 一云衆解.]. 先是, 扶餘王解夫婁, 老無子, 祭山川求嗣. 其所御馬至鯤淵, 見大石, 相對流淚. 王怪之, 使人轉其石, 有小兒, 金色蛙形 [蛙一作蝸.]. 王喜曰, “此乃天賚我令胤乎.” 乃収而養之, 名曰金蛙. 及其長, 立爲太子... 《三國史記.髙句麗本紀》
}}

=='''Translation'''==

==='''Student Translation : Stella'''===

The founding king [of Koguryŏ], Tongmyŏng the Sagacious King, was from the Ko family, and his name was Chumong [he was also called Ch'umo, and Chunghae by another]. Before this [him having been king], there was King Hae Puru of Puyŏ, who was old and sonless. He paid sacrifice at the mountains and streams, seeking an heir. The horse that he was riding reached Konyŏn, where it saw a large rock. They faced each other, and the horse shed tears. The king found this strange, and had someone turn the rock around. There, there was a small child who was gold in color and froglike in shape [the character for 'frog' in another text is rendered as 'snail']. The king was happy, and said, "The heavens have bestowed this on me as a precious son." Then, the king took and raised the child, naming him Kŭmwa [Golden Frog]. When he grew up, he was made crown prince ... 

''Historical Records of the Three Kingdoms
'' 
Records of Koguryŏ

----

*Discussion Questions:
(Stella) Regarding 相對流淚 - could we take 相對 and 流淚 as two verb phrases with different subjects? As in, the first VP could apply to both the horse and rock (they are facing each other), but the second VP could perhaps apply only to the horse (the horse shed tears)

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

2019 推句 28 - 32

2019-07-11T12:25:12Z

Stella Kim: /* Poem 30: name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
28.

風窓燈易滅이요

月屋夢難成이라.

日暮鷄登塒요

天寒鳥入簷이라.

30.

細雨池中看이요

微風木末知라.

花笑聲未聽이요

鳥啼淚難看이라.

32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

}}

=='''Translation'''==

==='''Poem 28: Stella'''===
----
風窓燈易滅이요 
By the windblown window, the lamp is easily extinguished

月屋夢難成이라. 
In the moonlit room, dreams are hardly completed.

日暮鷄登塒요 
At dusk, the chicken climbs into the roost

天寒鳥入簷이라. 
In winter’s cold, the bird enters the eaves.

*Discussion Questions:

==='''Poem 30: Stella'''===
----
細雨池中看이요 
Thin drizzle is seen on the middle of the pond

微風木末知라. 
Slight breeze is known from the tips of the trees.

花笑聲未聽이요 
Flowers smile but their laughter cannot be heard

鳥啼淚難看이라. 
Birds cry but their tears are hardly seen.

*Discussion Questions:

==='''Poem 32: name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 28 - 32

2019-07-11T12:24:16Z

Stella Kim: /* Poem 28: name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
28.

風窓燈易滅이요

月屋夢難成이라.

日暮鷄登塒요

天寒鳥入簷이라.

30.

細雨池中看이요

微風木末知라.

花笑聲未聽이요

鳥啼淚難看이라.

32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

}}

=='''Translation'''==

==='''Poem 28: Stella'''===
----
風窓燈易滅이요 
By the windblown window, the lamp is easily extinguished

月屋夢難成이라. 
In the moonlit room, dreams are hardly completed.

日暮鷄登塒요 
At dusk, the chicken climbs into the roost

天寒鳥入簷이라. 
In winter’s cold, the bird enters the eaves.

*Discussion Questions:

==='''Poem 30: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 32: name'''===
----
(abcd)

*Discussion Questions:

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

2019 推句 23 - 26

2019-07-10T13:56:19Z

Stella Kim: /* Poem 23: name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
23.

掬水月在手요

弄花香滿衣라.

五夜燈前晝요

六月亭下秋라.

24.

歲去人頭白이요

秋來樹葉黃이라.

雨後山如沐이요

風前草似醉라.

26.

花落以前春이요

山深然後寺라.

山外山不盡이요

路中路無窮이라

}}

=='''Translation'''==

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

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

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

How can we better translate this so it flows better?

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

(Translation) 2019 興德王鸚鵡

2019-07-09T13:00:03Z

Stella Kim: /* Student Translation : Write your name */

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

__TOC__

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

{{둥근 모서리2
| =
第四十二興徳大王, 寳暦二年丙午即位, 未㡬有人奉使扵唐, 將鸚鵡一雙而至, 不久雌死. 而孤雄哀鳴不已, 王使人掛鏡扵前. 鳥見鏡中影擬其得偶乃啅其鏡, 而知其影乃哀鳴而死. 王作歌云, 未詳. 《三國遺事. 第二. 紀異》
}}

=='''Translation'''==

==='''Student Translation : Stella'''===

''Memorabilia of the Three Kingdoms'', "Records of Marvels"

The 42nd king [of Silla], King Hŭngdŏk the Great, ascended to the throne in the second year of the Baoli<ref>Emperor Jingzong of Tang China</ref> reign, the ''pyŏngo'' year. Shortly thereafter, a person serving as an envoy to the Tang brought a pair of parrots and returned [to Silla]. Not long after, the female parrot died. The lone male parrot was sad and cried without end. The king had someone hang a mirror before [the parrot]. The bird, seeing his reflection in the mirror, figured that it had gotten [back] its mate and then pecked the mirror. Realizing that it was his reflection, it then was saddened, cried, and died. It is said that the king composed a poem [about this incident]; [its contents are] unknown. 

----

*Discussion Questions 
 

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

2019 啓蒙篇 14 - 18

2019-07-08T13:19:18Z

Stella Kim: /* Sentence 14 : Stella */

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

{{원문텍스트
| =
14.

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

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

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

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

*Adv. + V

*(S) V 者: that which (S) V

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

16.

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

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

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

17.

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

*在N: (to be) in/at N

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

*無N: There is not B.

*非N: to be not N

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

18.

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

*N也 (pause marker)

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

=='''Translation'''==

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

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

降雨雪하며 爲霜露하며 生風雷라. 

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

*Discussion Questions: 

==='''Sentence 15 : Stella'''===
----
暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 
When the hot ''ki'' evaporates and condensates, it thickens and forms clouds, and rains down torrentially; 

寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 
When the cold ''ki'' congeals in the shade, dew wells and becomes frost, and rain is congealed, forming snow; 

春夏에 多雨露하고, 秋冬에 多霜雪하니, 
[Therefore,] in the spring and summer, rain and dew abound, and in the autumn and winter, frost and snow abound. 

變化莫測者는 風雷也라. 
That whose change and transformation cannot be predicted is wind and thunder. 

*Discussion Questions: 

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

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

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

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

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

 

*Discussion Questions: 

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

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

*Discussion Questions: 

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

2019 啓蒙篇 14 - 18

2019-07-08T13:18:56Z

Stella Kim: /* Sentence 15 : (name) */

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

{{원문텍스트
| =
14.

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

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

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

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

*Adv. + V

*(S) V 者: that which (S) V

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

16.

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

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

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

17.

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

*在N: (to be) in/at N

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

*無N: There is not B.

*非N: to be not N

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

18.

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

*N也 (pause marker)

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

=='''Translation'''==

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

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

降雨雪하며 爲霜露하며 生風雷라. 

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

*Discussion Questions: 

==='''Sentence 15 : Stella'''===
----
暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 
When the hot ''ki'' evaporates and condensates, it thickens and forms clouds, and rains down torrentially; 

寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 
When the cold ''ki'' congeals in the shade, dew wells and becomes frost, and rain is congealed, forming snow; 

春夏에 多雨露하고, 秋冬에 多霜雪하니, 
[Therefore,] in the spring and summer, rain and dew abound, and in the autumn and winter, frost and snow abound. 

變化莫測者는 風雷也라. 
That whose change and transformation cannot be predicted is wind and thunder. 

*Discussion Questions: 

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

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

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

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

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

 

*Discussion Questions: 

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

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

*Discussion Questions: 

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

2019 啓蒙篇 14 - 18

2019-07-08T12:27:43Z

Stella Kim: /* Sentence 14 : (name) */

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

{{원문텍스트
| =
14.

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

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

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

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

*Adv. + V

*(S) V 者: that which (S) V

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

16.

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

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

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

17.

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

*在N: (to be) in/at N

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

*無N: There is not B.

*非N: to be not N

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

18.

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

*N也 (pause marker)

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

=='''Translation'''==

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

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

降雨雪하며 爲霜露하며 生風雷라. 

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

*Discussion Questions: 

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

*Discussion Questions: 

==='''Sentence 16 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

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

*Discussion Questions: 

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

(Translation) 2019 知魚樂

2019-07-07T07:03:52Z

Stella Kim: /* Student Translation : Stella */

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

__TOC__

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

{{둥근 모서리2
| =
莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。《莊子.秋水》
}}

=='''Translation'''==

==='''Student Translation : Stella'''===

莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。 
 

Zhuangzi and Huizi were taking a stroll on the bridge over the Hao River. Zhuangzi said, "Small fishes come out and float around leisurely as they please. This is the pleasure of fish." Huizi said, " You are not a fish, how do you know the pleasure of fish?" Zhuangzi said, "You are not me, how do you know that I do not know the pleasure of fish?" Huizi said, "I am not you; indeed, I do not know you. [But by the same token] you, of course, are not a fish, and [therefore] you cannot know the pleasure of fish, and that is all." Zhuangzi said, "Let us return to the beginning. Your asking [me] 'How do you know the pleasure of fish?' means that you, already knowing that I knew it, asked me. I knew it upon the Hao River."<ref>The interpretation of '我知之濠上也' is debated. As suggested in class discussion, it may be a play on the interrogative pronoun '安' and its numerous meanings. According to this particular interpretation, Zhuangzi takes Huizi's question about ''how'' with a reply about ''where'', because the interrogative pronoun '安' can mean both (''how'' and ''where''). It could also be a reflection of Zhuangzi's view of intersubjective knowledge. In that case, Zhuangzi is noting that when Huizi asked the question "How do you know the pleasure of fish," he was himself already aware of Zhuangzi's feeling that he (Zhuangzi) knew the pleasure of fish, and came to this awareness without entering Zhuangzi's mind or becoming Zhuangzi himself. In the same way, Zhuangzi can claim to "know" the pleasure of fish without entering the fish's minds or becoming a fish himself. Rather, it is simply by being on the bridge and through some sort of capacity for empathy that Zhuangzi can know that pleasure.</ref> 
 

----

*Discussion Questions:

abcd

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

(Translation) 2019 知魚樂

2019-07-07T06:13:49Z

Stella Kim: /* Student Translation : Stella */

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

__TOC__

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

{{둥근 모서리2
| =
莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。《莊子.秋水》
}}

=='''Translation'''==

==='''Student Translation : Stella'''===

莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。 
 

Zhuangzi and Huizi were taking a stroll on the bridge over the Hao River. Zhuangzi said, "Small fishes come out and float around leisurely as they please. This is the pleasure of fish." Huizi said, " You are not a fish, how do you know the pleasure of fish?" Zhuangzi said, "You are not me, how do you know that I do not know the pleasure of fish?" Huizi said, "I am not you; indeed, I do not know you. [But by the same token] you, of course, are not a fish, and [therefore] you cannot know the pleasure of fish, and that is all." Zhuangzi said, "Let us return to the beginning. Your asking [me] 'How do you know the pleasure of fish?' means that you, already knowing that I knew it, asked me. I knew it upon the Hao River."1 
 

[1] The interpretation of '我知之濠上也' is debated. As suggested in class discussion, it may be a play on the interrogative pronoun '安' and its numerous meanings. According to this particular interpretation, Zhuangzi takes Huizi's question about ''how'' with a reply about ''where'', because the interrogative pronoun '安' can mean both (''how'' and ''where''). It could also be a reflection of Zhuangzi's view of intersubjective knowledge. In that case, Zhuangzi is noting that when Huizi asked the question "How do you know the pleasure of fish," he was himself already aware of Zhuangzi's feeling that he (Zhuangzi) knew the pleasure of fish, and came to this awareness without entering Zhuangzi's mind or becoming Zhuangzi himself. In the same way, Zhuangzi can claim to "know" the pleasure of fish without entering the fish's minds or becoming a fish himself. Rather, it is simply by being on the bridge and through some sort of capacity for empathy that Zhuangzi can know that pleasure.

----

*Discussion Questions:

abcd

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

(Translation) 2019 知魚樂

2019-07-07T06:13:32Z

Stella Kim: /* Student Translation : Write your name */

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

__TOC__

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

{{둥근 모서리2
| =
莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。《莊子.秋水》
}}

=='''Translation'''==

==='''Student Translation : Stella'''===

莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。 

Zhuangzi and Huizi were taking a stroll on the bridge over the Hao River. Zhuangzi said, "Small fishes come out and float around leisurely as they please. This is the pleasure of fish." Huizi said, " You are not a fish, how do you know the pleasure of fish?" Zhuangzi said, "You are not me, how do you know that I do not know the pleasure of fish?" Huizi said, "I am not you; indeed, I do not know you. [But by the same token] you, of course, are not a fish, and [therefore] you cannot know the pleasure of fish, and that is all." Zhuangzi said, "Let us return to the beginning. Your asking [me] 'How do you know the pleasure of fish?' means that you, already knowing that I knew it, asked me. I knew it upon the Hao River."1 
 

[1] The interpretation of '我知之濠上也' is debated. As suggested in class discussion, it may be a play on the interrogative pronoun '安' and its numerous meanings. According to this particular interpretation, Zhuangzi takes Huizi's question about ''how'' with a reply about ''where'', because the interrogative pronoun '安' can mean both (''how'' and ''where''). It could also be a reflection of Zhuangzi's view of intersubjective knowledge. In that case, Zhuangzi is noting that when Huizi asked the question "How do you know the pleasure of fish," he was himself already aware of Zhuangzi's feeling that he (Zhuangzi) knew the pleasure of fish, and came to this awareness without entering Zhuangzi's mind or becoming Zhuangzi himself. In the same way, Zhuangzi can claim to "know" the pleasure of fish without entering the fish's minds or becoming a fish himself. Rather, it is simply by being on the bridge and through some sort of capacity for empathy that Zhuangzi can know that pleasure.

----

*Discussion Questions:

abcd

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

2019 推句 05 - 07

2019-07-07T05:28:39Z

Stella Kim: /* Poem 5 : Ethan */

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

{{원문텍스트
| =
'''::: 推句 :::'''
5.

春水滿四澤이요

夏雲多奇峯이라.

秋月揚明輝요

冬嶺秀孤松이라.

6.

日月籠中鳥요

乾坤水上萍이라.

白雲山上蓋요

明月水中珠라.

7.

月爲宇宙燭이요

風作山河鼓라.

月爲無柄扇이요

星作絶纓珠라.

}}

=='''Translation'''==

==='''Poem 5 : Ethan'''===
----
Spring water fills ponds everywhere.

Summer clouds abound in strange peaks.

Fall's moon casts bright light far and wide

Winter hills' lonely pine tree stands out. 

*Discussion Questions:

(YO) How should we translate 奇峰? "Strange peaks" seems a bit off. That 奇 intends to mean the kind of stunning sight that makes us go "awww," I think. Something out of the ordinary. Marvelous? Astounding? Amazing? This is when we realize many of our words may carry connotations or feels different from their etyma, and make us hesitate to use. 
(Stella) Maybe 'sublime'?

==='''Poem 6 : Olga'''===
----
Sun and moon are birds in a cage; 

Sky and earth are like duckweed over water. 

White clouds cover the top of the mountains; 

The moon is like a pearl in the water.

*Discussion Questions:

==='''Poem 7 : Canan'''===
----
The moon is the candle of the universe

Wind makes mountains and rivers drum

The moon is a fan without a handle

Stars are scattered pearls of a hat string

*Discussion Questions:

How do we translate 作 in the last line? Since it is a poem does it have to be parallel to 爲? If so, maybe: "Stars make [the sight of] scattered pearls of a hat string" 
(YO) This is an interesting thing to notice. Both 為 and 作 have the same meaning of "make" in the registered senses, but they also often function as a copula ('is'). Perhaps it was intentional to use them in either sense, switching their meaning like in a game? By the way, shouldn't it be "scattered pearls from a ''broken'' hat string?

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

2019 推句 01 - 04

2019-07-07T05:20:14Z

Stella Kim: /* Poem 1 : Olga */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

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

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

*Discussion Questions:

1. Should 天 be consistently translated as Heaven, sky or from case to case as one or the other? 
(YO) I think it should be okay to alternate 'sky' and 'heaven' depending on the context, perhaps 'sky' for more material sense of it. Any thought?

2. In the last line could we take a liberty to say "the mountains are ''standing tall''" to make a sentence structure parallel to the one in line three? 
(YO) I'd be okay with it. For the second line, by the way, would it be "herbs and trees are born ''from'' it" or ''on'' it? 
(Stella) I like the sound of '''from'' it' because it emphasizes the the fact that the earth, with its thickness, is the ''source'' of the plants' nourishment, rather than simply their location.

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

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

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

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

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

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

River and mountain, 100000 ancients of folding screens

East and west are doors of sun and moon

South and north are the path of wild geese.

*Discussion Questions:

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

NA: I want to say that the mirror is 100,000 years old because as we know (un-poetically) the sun and moon have been around longer than the rivers and mountains on earth so I think that could mean that this mirror is that old but there is potentially other mirrors that have existed before this one. 
(YO) The mirror has to be at least 10000 years old in order to reflect 10000 years, right? If so, logically speaking, translating it "mirrors reflecting 10000 years" would entail that they are 10000 years old. Also, I think this 10000 years must be human time (or even human civilization) as opposed to the universal time--to which perhaps the sun and moon belong.

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

2019 啓蒙篇 01 - 03

2019-07-07T05:15:51Z

Stella Kim: /* Sentence 2 : Stella */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

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

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

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

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

2.

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

*以 N V

*N1之N2

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

'''::: 天篇 :::'''

3.

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

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

*Discussion Questions:

(YO) AB之間 would be "the space between A and B," and we can just take it as "between A and B"; Between heaven and earth, there are people." 
(CA) Why is it the sky but not the earth? I think we should use either put the everywhere or leave it out totally.

 

==='''Sentence 2 : Stella'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

*Discussion Questions:

(YO) I like the way you read it as a suggestive mood—it sounds different from the usual authoritative voice heard in this kind of accounts. By the way, how would you indicate the lexical shift from 定 to 總 in the last line?
 
(Stella) I forgot to indicate the shift in my original translation, but I think it would be best to add an adverb like 'inclusively' or 'collectively'.

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

*Discussion Questions:

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

2019 啓蒙篇 01 - 03

2019-07-07T05:15:35Z

Stella Kim: /* Sentence 2 : Stella */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

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

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

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

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

2.

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

*以 N V

*N1之N2

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

'''::: 天篇 :::'''

3.

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

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

*Discussion Questions:

(YO) AB之間 would be "the space between A and B," and we can just take it as "between A and B"; Between heaven and earth, there are people." 
(CA) Why is it the sky but not the earth? I think we should use either put the everywhere or leave it out totally.

 

==='''Sentence 2 : Stella'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

*Discussion Questions:

(YO) I like the way you read it as a suggestive mood—it sounds different from the usual authoritative voice heard in this kind of accounts. By the way, how would you indicate the lexical shift from 定 to 總 in the last line?
(Stella) I forgot to indicate the shift in my original translation, but I think it would be best to add an adverb like 'inclusively' or 'collectively'.

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

*Discussion Questions:

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

2019 啓蒙篇 04 - 06

2019-07-04T22:30:20Z

Stella Kim: /* Sentence 6 : (name) */

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

{{원문텍스트
| =
4.

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

*是: this

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

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

5.

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

*VP1 而 VP2 : VP1 and then VP2

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

*A 之 B: A’s B

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

6.

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

*即: namely (cop.)

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

*N1 有N2: N1 have N2

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

　
}}

=='''Translation'''==

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

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

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

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

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

2019 啓蒙篇 01 - 03

2019-07-02T13:58:02Z

Stella Kim: /* Sentence 2 : Stella Kim */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

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

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

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

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

2.

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

*以 N V

*N1之N2

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

'''::: 天篇 :::'''

3.

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

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

==='''Sentence 2 : Stella'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

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

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

2019 啓蒙篇 01 - 03

2019-07-02T13:57:21Z

Stella Kim: /* Sentence 2 : (name) */

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

{{원문텍스트
| =
'''::: 首篇 :::'''
1.

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

*有 N : There is N

*焉 : (post-verbal) in it

*N者 : that which is N

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

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

2.

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

*以 N V

*N1之N2

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

'''::: 天篇 :::'''

3.

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

*於N: at/on/in/from/to N

*C1則 C2 : C1, then C2

:'''日出於東方入於西方日出則爲晝日入則爲夜夜則月星著見焉'''

　
}}

=='''Translation'''==

==='''Sentence 1 : I.Yi'''===
----
Above, the sky exists; below, there is earth. People are in the space of heaven and earth, and there are ten thousand things. As for the sun, moon, and stars, heaven ties and holds them in place. As for rivers, the sea, and mountains, the earth carries them. Father and son, lord and servant, old and young, husband and wife, and friends: these are the great relations of people.

==='''Sentence 2 : Stella Kim'''===
----
[Let us] use east, west, south, and north to establish the directions of heaven and earth;
 
blue, yellow, red, white, and black to establish the colors of things;
 
sourness, saltiness, spiciness, sweetness, and bitterness to establish the flavors of things;
 
''kung'', ''sang'', ''kak'', ''ch'i'', and ''u'' to establish the sounds of things;
 
and one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand, and hundred million to establish the number of all things.
 
This [the aforementioned] is ''Sup'yŏn''.

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

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