장서각위키 - 사용자 기여 [ko]

(Translation) 2019 石珍斷指

2019-07-19T04:50:58Z

Youngoh64: /* Translation */

{{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, modern Chŏnju), 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: 
(YO) The second line of the poem ("誰知一粒靈丹劑. 却在無名指細硏") should be taken as one sentence: "Who knew that the pill of the mysterious elixir was [Sŏkchin's] finely ground fourth finger on his left hand?"

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

(Translation) 2019 石珍斷指

2019-07-19T04:46:30Z

Youngoh64: /* Student Translation : Stella */

{{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, modern Chŏnju), 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:

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

(Translation) 2019 洪夔燮

2019-07-19T04:45:17Z

Youngoh64: /* Student Translation : Ethan */

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|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
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : Ethan'''===

洪公夔燮，少貧甚無聊。

Mr. Hong Kisŏp, during youth his poverty was severe and he was without sustenance.

一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。

One morning, Mr. Hong’s maid jumped up and presented him with seven ''ryang'' (legal currency weight a.k.a. tael), saying “the money was in the caldron, it’s worth several ''sŏk'' (bushels) of rice, several bundles of firewood, [a gift] bestowed by the heavens.”

公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，

Frightened, Mr. Hong said, “What money is this.” He wrote [a notice] immediately for the person who lost [their] money to come and get it and so forth. Then posting the notice above the gate, he waited. Before long, a man with the last name Ryu came and asked about the meaning of the notice. Mr. Hong explained all of it.

劉曰理無失金於人之鼎內，果天賜也，盍取之。

Ryu said, “Who would lose their money in another person’s cauldron? Indeed, the heavens [must have] bestowed it. Why not take it?”

公曰非吾物何，劉俯伏曰，”小的昨夜爲窃鼎來. 還憐家勢蕭條而施之，今感公之廉价，願欲常侍，勿慮取之.”

Mr. Hong replied, “It’s not mine, how could I?” Ryu then lay out prostrate and spoke [of what he himself had done], “Last night, this humble one came to steal the cauldron, but taking pity upon the household for its barrenness, I left a donation. Now moved by the duke’s (Mr. Hong’s?/your?) uprightness (or maybe decency?), I hope to always take care of you; do not worry, take the money."

公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

Mr. Hong immediately returned the money and said, “You’re turning into a good person, that’s good. But the money, I can’t take it.” To the end, he did not accept the money. After this, Mr. Hong became a Minister [of the Six Boards], his son Chae-ryong became the father-in-law to King Hŏnjong, Ryu too was trusted, and he and his family prospered greatly. (Myŏngsim pogam [Precious mirror that clears the mind], Yŏmŭi-p’yŏn [Book of Honest Righteousness?])

----

*Discussion Questions: 
(YO) I checked out about the character 夔 and 耆. They should be different characters (that is, they shouldn't be used interchangeably)--the former meaning a kind of a mythical monster, the latter 'old man' or '60 years of age.' I think I copied and pasted from 동양고전종합DB: http://db.cyberseodang.or.kr/front/alphaList/BookMain.do?mId=m02&sMode=M. It turns out quite a few web sites repeat the same. At this point, I can't find a reason that they can be related, except for they are homophonous (기). 

勿慮取之. - Should this be translated as, "Do not worry, take the money" or "do not worry about taking the money"?
What about honorifics? How should we treat repeated direct addresses that use an honorific third person form, esp. when first and second person pronouns, at least to me, sound more natural? 
(YO) Syntactically, both are possible. If one must make it clear, one would write 勿慮而取之 for "Don't worry and take the money." 

Also, how do we translate 廉義 and 廉价, particularly to emphasize the identification of a politician's poverty with their moral uprightness? 
(YO) How about "Integrity and righteousness" and "Integrity and ethic"?

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

2019 推句 46 - 50

2019-07-18T23:25:28Z

Youngoh64: /* Poem 46: Olga */

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

{{원문텍스트
| =
'''::: 推句 :::'''
46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

47.

遠水連天碧이요

霜楓向日紅이라.

山吐孤輪月이요

江含萬里風이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

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

Grass is green, white horses neigh. 

Mountain rain at night makes the bamboo cry; 

Grass insects in fall enter the bed.[*]

*Discussion Questions: 

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

山雨夜鳴竹 산우야명죽 

草虫秋近床 초충추근상 

流年那可駐 유년나가주 

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

(YO) Good! One question: Does the title of Chŏng Chŏl's poem (秋日作) mean "Beginning of Autumn Days" or "Composed on an Autumn Day"?

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

Far away water, connecting the cerulean sky 

霜楓向日紅이라. 

Frosted maple leaves face the sun and become red. 

山吐孤輪月이요 

The mountain spits out the lonely wheellike moon. 

江含萬里風이라. 

The river holds the wind of 10.000 li.

*Discussion Questions:

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

Forest wind, cool and ceaseless 

山月曉仍明이라. 

Mountain moon, at dawn still bright. 

竹筍尖如筆이요 

Bamboo shoots, pointy like a brush. 

松葉細似針이라. 

Pine leaves, thin like needles.

*Discussion Questions:

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

2019 推句 46 - 50

2019-07-18T22:46:49Z

Youngoh64: /* Poem 46: Olga */

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

{{원문텍스트
| =
'''::: 推句 :::'''
46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

47.

遠水連天碧이요

霜楓向日紅이라.

山吐孤輪月이요

江含萬里風이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

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

Grass is green, white horses neigh. 

Mountain rain at night makes the bamboo cry; 

Grass insects in fall enter the bed.[*]

*Discussion Questions: 

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

山雨夜鳴竹 산우야명죽 

草虫秋近床 초충추근상 

流年那可駐 유년나가주 

白髮不禁長 백발불금장<ref>http://blog.naver.com/PostView.nhn?blogId=sambolove&logNo=220873228086</ref> 
(YO) Good! One question: Does the title of Chŏng Chŏl's poem (秋日作) mean "Beginning of Autumn Days" or "Composed on an Autumn Day"?

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

Far away water, connecting the cerulean sky 

霜楓向日紅이라. 

Frosted maple leaves face the sun and become red. 

山吐孤輪月이요 

The mountain spits out the lonely wheellike moon. 

江含萬里風이라. 

The river holds the wind of 10.000 li.

*Discussion Questions:

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

Forest wind, cool and ceaseless 

山月曉仍明이라. 

Mountain moon, at dawn still bright. 

竹筍尖如筆이요 

Bamboo shoots, pointy like a brush. 

松葉細似針이라. 

Pine leaves, thin like needles.

*Discussion Questions:

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

2019 啓蒙篇 38 - 40

2019-07-18T22:43:30Z

Youngoh64:

=='''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 : Hector Sanchez'''===
----

Zengzi[*] said: “As for the gentleman, he uses culture to meet friends and uses friends to achieve humaneness.”

It is the case that people cannot be without mistakes, [thus] friends have the duty to correct their ways.

Therefore, as for what people use to achieve their virtuous nature, indeed, there is nothing greater than the work of teachers and friends.

Although it is so, as for friends, there are beneficial friends as well as harmful friends.

In choosing friends, [one] ought to be careful.

 

*Discussion Questions: 
[*]Zengzi (505-435 BCE:) a disciple of Confucius and eventual master to his teacher's grandson, Zisi.

==='''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: 
(YO) 餘氣 is an interesting notion, as we discussed in class. I guess the idea is that the parents use their ''ki'' to give births to you and your siblings, and from your point of you, the ''ki'' used for your other siblings is "the remainder" of their ''ki''. In that sense, it is like "the other portion of ''ki''."

==='''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 38 - 40

2019-07-18T22:42:54Z

Youngoh64:

=='''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 : Hector Sanchez'''===
----

Zengzi* said: “As for the gentleman, he uses culture to meet friends and uses friends to achieve humaneness.”

It is the case that people cannot be without mistakes, [thus] friends have the duty to correct their ways.

Therefore, as for what people use to achieve their virtuous nature, indeed, there is nothing greater than the work of teachers and friends.

Although it is so, as for friends, there are beneficial friends as well as harmful friends.

In choosing friends, [one] ought to be careful.

 

*Discussion Questions: 
*Zengzi (505-435 BCE:) a disciple of Confucius and eventual master to his teacher's grandson, Zisi.

==='''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: 
(YO) 餘氣 is an interesting notion, as we discussed in class. I guess the idea is that the parents use their ''ki'' to give births to you and your siblings, and from your point of you, the ''ki'' used for your other siblings is "the remainder" of their ''ki''. In that sense, it is like "the other portion of ''ki''."

==='''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]]

(Translation) 2019 虛實

2019-07-18T14:09:10Z

Youngoh64: /* Translation */

{{Primary Source Document3
|Image = 허실.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
| =
孫子曰：凡先處戰地而待敵者佚，後處戰地而趨戰者勞。故善戰者，致人而不致於人。
能使敵自至者，利之也；能使敵不得至者，害之也。故敵佚能勞之，飽能饑之，安能動之。出其所不趨，趨其所不意。行千里而不勞者，行於無人之地也。攻而必取者，攻其所不守也；守而必固者，守其所不攻也。故善攻者，敵不知其所守；善守者，敵不知其所攻。微乎微乎，至於無形；神乎神乎，至於無聲，故能為敵之司命。進而不可禦者，沖其虛也；退而不可追者，速而不可及也。《孫子兵法. 第六》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

Sunzi said: “In all cases, those who first settle in the battlefield and wait for their enemies are at ease and those who later settle in the battlefield and hasten to wage war are fatigued. Therefore, those who are good at waging war command others and are not commanded by others. Those who can make their enemies come, entice them. Those who can make their enemies not come, harm them. Thus, when the enemy is at ease, it can be fatigued.[*] When it is full, it can be starved. When it feels safe, it can be moved. Move to a place which they cannot reach. Reach a place that they have not thought of. Those who travel a thousand ''li'' and are not fatigued travel to the land of no one.

"Those who attack and always take [the spoils,] attack that which they [the enemy] do not guard. Those who guard and always solidify [their defenses,] guard that which they do not attack.

"Thus, as for those who are good at attacking, their enemies do not know what they guard. As for those who are good at guarding, their enemies do not know what they attack. With minuteness, they arrive at lacking form.[**] With supernaturality, they arrive at becoming without sound. Therefore, they can become the ministers of their enemy’s fate. Those who move forward and cannot be defended against, hit their emptiness. Those who retreat and cannot be pursued, are fast cannot be reached."

----

*Discussion Questions:

[*]HS: Note that I have change the original into the passive. I can’t quite figure out if the subject is the reader or “those who can…” 
(YO) Either is possible, right? The subject can be those who are good at waging war (and that would be those who can make the enemy come or not come); but it can also be the reader--starting the discourse anew. 
[**]HS: The passage I referred to in class comes from the first verse of the “Virtue” 德 (Ch. ''dé'') section of the ''Laozi.'' 上德不德，是以有德 (''Laozi'' 38:) "Superior Virtue is not virtuous, therefore it has virtue," in which the author of the ''Laozi'' distinguishes superior virtue (the virtue associated with the ''dao'') from the phony virtue of Confucians. I think the use of equivocation in both texts might give us a hint regarding the time of publication of the ''Sunzi'' as well as its philosophical orientations. 
(YO) Good thinking. That is basically how we research on textual and intellectual histories. One issue I can think of is that we have to assume that ''Laozi'' (and ''Sunzi'', as well) was one coherent work that was created at once and has stayed as one in the form we have now. The textual histories of the two works is quite complicated and there is a good chance that they had been in different forms or even disparate writings for some time before they became the forms as we have them now.

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

(Translation) 2019 虛實

2019-07-18T13:42:14Z

Youngoh64:

{{Primary Source Document3
|Image = 허실.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
| =
孫子曰：凡先處戰地而待敵者佚，後處戰地而趨戰者勞。故善戰者，致人而不致於人。
能使敵自至者，利之也；能使敵不得至者，害之也。故敵佚能勞之，飽能饑之，安能動之。出其所不趨，趨其所不意。行千里而不勞者，行於無人之地也。攻而必取者，攻其所不守也；守而必固者，守其所不攻也。故善攻者，敵不知其所守；善守者，敵不知其所攻。微乎微乎，至於無形；神乎神乎，至於無聲，故能為敵之司命。進而不可禦者，沖其虛也；退而不可追者，速而不可及也。《孫子兵法. 第六》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

Sunzi said: “In all cases, those who first settle in the battlefield and wait for their enemies are at ease and those who later settle in the battlefield and hasten to wage war are fatigued. Therefore, those who are good at waging war command others and are not commanded by others. Those who can make their enemies come, entice them. Those who can make their enemies not come, harm them. Thus, when the enemy is at ease, it can be fatigued.[*] When it is full, it can be starved. When it feels safe, it can be moved. Move to a place which they cannot reach. Reach a place that they have not thought of. Those who travel a thousand ''li'' and are not fatigued travel to the land of no one.

"Those who attack and always take [the spoils,] attack that which they [the enemy] do not guard. Those who guard and always solidify [their defenses,] guard that which they do not attack.

"Thus, as for those who are good at attacking, their enemies do not know what they guard. As for those who are good at guarding, their enemies do not know what they attack. With minuteness, they arrive at lacking form.[**] With supernaturality, they arrive at becoming without sound. Therefore, they can become the ministers of their enemy’s fate. Those who move forward and cannot be defended against, hit their emptiness. Those who retreat and cannot be pursued, are fast cannot be reached."

----

*Discussion Questions:

[*]HS: Note that I have change the original into the passive. I can’t quite figure out if the subject is the reader or “those who can…” 
[**]HS: The passage I referred to in class comes from the first verse of the “Virtue” 德 (Ch. ''dé'') section of the ''Laozi.'' 上德不德，是以有德 (''Laozi'' 38:) "Superior Virtue is not virtuous, therefore it has virtue," in which the author of the ''Laozi'' distinguishes superior virtue (the virtue associated with the ''dao'') from the phony virtue of Confucians. I think the use of equivocation in both texts might give us a hint regarding the time of publication of the ''Sunzi'' as well as its philosophical orientations.

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

(Translation) 2019 洪夔燮

2019-07-18T11:01:53Z

Youngoh64:

2019 啓蒙篇 41 - 43

2019-07-17T14:26:24Z

Youngoh64: /* Sentence 41 : 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: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''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. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

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

 

*Discussion Questions: 

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

2019 啓蒙篇 41 - 43

2019-07-17T14:21:49Z

Youngoh64: /* 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. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

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

 

*Discussion Questions: 

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

(Translation) 2019 塞翁失馬

2019-07-17T13:45:41Z

Youngoh64: /* Translation */

{{Primary Source Document3
|Image = 새옹실마.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
| =
近塞上之人有善術者，馬無故亡而入胡。人皆吊之。其父曰：「此何遽不為福乎？」居數月，其馬將胡駿馬而歸。人皆賀之。其父曰：「此何遽不能為禍乎？」家富良馬，其子好騎，墮而折其髀。人皆吊之。其父曰：「此何遽不為福乎？」居一年，胡人大入塞，丁壯者引弦而戰，近塞之人，死者十九，此獨以跛之故，父子相保。故福之為禍，禍之為福，化不可極，深不可測也。
}}

=='''Translation'''==

==='''Student Translation : Russell Guilbault'''===

There was a man living near the border who was skilled at alchemy. One day his horse, for no reason, ran off into the barbarian lands; everyone commiserated with him. His father said: "Could this not unexpectedly turn out to be a blessing?" Several months later, his horse took a fine steed from the barbarians and returned; everyone congratulated him. His father said: "Could this not unexpectedly turn out to be a disaster?" Their family had an abundance of good horses, and the son was fond of riding, [but] he fell and broke his thigh. One year later, a horde of barbarians amassed at the border; able-bodied men drew their bows and did battle, and among the people at the border, nine out of ten were killed. Only on account of [the son's] lameness were the father and son able to save each other. Thus can blessings become disasters, and disasters blessings, changing without limit, deep beyond measure.

----

*Discussion Questions: 
(YO) Good. I was think about how to render 善術. The 術 is perhaps most reasonably translated "arts" in the sense of techniques and methods of various nature. (cf. ''fashu/pŏpsul'' 法術 'magic,' ''fangshu/pangsul'' 方術 'methods and arts,' ''yaoshu/yosul'' 妖術 or ''xieshu/sasul'' 邪術 'perverse
arts,' etc.)

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

(Translation) 2019 烈婦入江

2019-07-17T13:24:19Z

Youngoh64:

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

__TOC__

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

{{둥근 모서리2
| =
烈婦. 京山人. 進士裵中善女也. 旣笄. 歸士族李東郊. 善治內事. 洪武庚申. 倭賊逼京山. 闔境擾攘. 無敢禦者. 東郊時赴合浦帥幕. 未還. 賊騎突入烈婦所居里. 烈婦. 抱乳子走. 賊追之及江. 江水方漲. 烈婦度不能脫. 置乳子岸上. 走入江. 賊持滿注矢擬之曰. 而來. 免而死. 烈婦顧見賊. 罵曰. 何不速殺我. 我豈汚賊者邪. 賊發矢中肩. 再發再中. 遂歿於江中. 體覆使趙浚. 上其事. 族表里門.

【詩】島夷來逼孰能當. 闔境蒼皇走且僵.

　　忍見亂兒呱岸上. 自知難脫赴滄浪.

　　倭寇由來性不仁. 那知烈婦行眞純.

　　灘聲千載猶悲咽. 到此無人不愴神.

}}

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

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

----

*Discussion Questions: 
(YO) Well done. Here are a couple of translation points: 
進士裵中善女也: She was a daughter of Pae Chungsŏn, a Chinsa [Advanced Scholar] 
江水方漲: The river water had just swollen. 
體覆使: inspector (in Yuan system) 
族表里門: decorated the village gate with a banner. 

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

(Translation) 2019 東明聖王

2019-07-17T11:14:39Z

Youngoh64: /* Translation */

{{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) 
(YO) I think that actually makes a more reasonable rendering. Syntactically, both are possible.

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

(Translation) 2019 丕寧突陳

2019-07-17T11:00:55Z

Youngoh64:

{{Primary Source Document3
|Image = 비녕돌진2.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
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche, commanding his soldiers, attacked the two forts, Kammul and Tongjam, in division.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and their qi was drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin turned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you rage up(?), pull something extra ordinary and so be able to motivate the crowd"

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰. 當以死報.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷命. 則家人疇依.

If father and son die, then who will the household and cultivating the field depend on?"

汝其與擧眞. 好收吾骨歸. 以慰其母心.

"you should with Kŏjin collect my bones and return, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whips his horse, and holding his long lance sideways harshly rushed forward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins saw it from afar and wanted to go [there]. Hapchŏl said: "The Master ordered me to wait upon you, and return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [I thought] was the heaven collapsed. For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strove to advance [to the battle]. They were behead 3000. The Queen heard it and cried tears. She performed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions: 

(YO)Some translation-related points 
善德女主十五年: the fifteenth year of Queen Sŏndŏk (647) 
遣: to dispatch 
氣: In the case of military context, we may assume 사기 士氣, i.e., morale. 
丕寧子: I think Pinyŏng together is the name and Pi is not the last name. 
子能奮激出奇以勵衆心乎: 奮激 means rising to an action with an emotion of indignation, inspiration, or exasperation. So: "Can you rise to pulling something extraordinary, with which to encourage/inspire the heart of the crowd?" 
有志: It can mean ambitious but in this case it can be close to "have a temper" or "be hot-blooded." 
突陳: charge the [enemy] line 
苟存: 苟 here is an adverb modifying 存 (exist, i.e., survive, stay alive), thus: "ignobly/shamelessly stay alive" 
不死何爲: "Not die for what?" > For what should I not die? 
斬首三千: [Those] beheaded were 3000. 
--Also, I don't see the translation of the attached poem. Is it coming?

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

(Translation) 2019 丕寧突陳

2019-07-17T10:23:46Z

Youngoh64:

{{Primary Source Document3
|Image = 비녕돌진2.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
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche, commanding his soldiers, attacked the two forts, Kammul and Tongjam, in division.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and their qi was drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin turned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you rage up(?), pull something extra ordinary and so be able to motivate the crowd"

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰. 當以死報.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the household and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

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

(Translation) Poems

2019-07-17T09:42:53Z

Youngoh64: /* Original Script */

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

{{둥근 모서리2
| =
 

1. 山寺夜吟 (鄭澈, 『松江集』, 松江續集卷之一) 

蕭蕭落木聲 
錯認爲疏雨 
呼僧出門看 
月掛溪南樹 

2. 奉別蘇判書世讓 (黃真伊) 

月下庭梧盡 
霜中野菊黃 
樓高天一尺 
人醉酒三觴 
流水和琴冷 
梅花入笛香 
明朝相別後 
情與碧波長 

3. 無語別 (林悌, 林白湖集卷之一) 
十五越溪女 
羞人無語別 
歸來掩重門 
泣向梨花月 

4. 春 (鄭夢周, 圃隱先生文集卷之二) 

春雨細不滴 
夜中微有聲 
雪盡南溪漲 
多少草芽生 

5. 浮碧樓 (李穡, 牧隱藁, 牧隱詩藁卷之二) 

昨過永明寺 
暫登浮碧樓 
城空月一片 
石老雲千秋 
麟馬去不返 
天孫何處遊 
長嘯倚風磴 
山靑江水流 

}}

=='''Translation'''==

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

*Discussion Questions:

[[Category:2018 Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 漢詩

2019-07-17T09:42:10Z

Youngoh64:

{{Primary Source Document3
|Image =
|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
| =
1. 山寺夜吟 (鄭澈, 『松江集』, 松江續集卷之一) 

蕭蕭落木聲 
錯認爲疏雨 
呼僧出門看 
月掛溪南樹 

2. 奉別蘇判書世讓 (黃真伊) 

月下庭梧盡 
霜中野菊黃 
樓高天一尺 
人醉酒三觴 
流水和琴冷 
梅花入笛香 
明朝相別後 
情與碧波長 

3. 無語別 (林悌, 林白湖集卷之一) 
十五越溪女 
羞人無語別 
歸來掩重門 
泣向梨花月 

4. 春 (鄭夢周, 圃隱先生文集卷之二) 

春雨細不滴 
夜中微有聲 
雪盡南溪漲 
多少草芽生 

5. 浮碧樓 (李穡, 牧隱藁, 牧隱詩藁卷之二) 

昨過永明寺 
暫登浮碧樓 
城空月一片 
石老雲千秋 
麟馬去不返 
天孫何處遊 
長嘯倚風磴 
山靑江水流 

}}

=='''Translation'''==

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

abcd

----

*Discussion Questions:

abcd

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

(Translation) 2019 漢詩

2019-07-17T09:33:00Z

Youngoh64:

{{Primary Source Document3
|Image =
|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
| =
1. 山寺夜吟 (鄭澈, 『松江集』, 松江續集卷之一) 

蕭蕭落木聲 
錯認爲疏雨 
呼僧出門看 
月掛溪南樹 

2. 奉別蘇判書世讓 (黃真伊) 

月下庭梧盡 
霜中野菊黃 
樓高天一尺 
相盞醉無限 
流水和琴冷 
梅花入笛香 
今日相別後 
憶君碧波長 

3. 無語別 (林悌, 林白湖集卷之一) 
十五越溪女 
羞人無語別 
歸來掩重門 
泣向梨花月 

4. 春 (鄭夢周, 圃隱先生文集卷之二) 

春雨細不滴 
夜中微有聲 
雪盡南溪漲 
多少草芽生 

5. 浮碧樓 (李穡, 牧隱藁, 牧隱詩藁卷之二) 

昨過永明寺 
暫登浮碧樓 
城空月一片 
石老雲千秋 
麟馬去不返 
天孫何處遊 
長嘯倚風磴 
山靑江水流 

}}

=='''Translation'''==

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

abcd

----

*Discussion Questions:

abcd

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

(Translation) 2019 漢詩

2019-07-17T09:31:44Z

Youngoh64:

{{Primary Source Document3
|Image =
|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
| =
1. 山寺夜吟 (鄭澈, 『松江集』, 松江續集卷之一) 

蕭蕭落木聲 
錯認爲疏雨 
呼僧出門看 
月掛溪南樹 

2. 奉別蘇判書世讓 (黃真伊) 

月下庭梧盡 
霜中野菊黃 
樓高天一尺 
相盞醉無限 
流水和琴冷 
梅花入笛香 
今日相別後 
憶君碧波長 

3. 無語別 (林悌, 林白湖集卷之一) 
十五越溪女 
羞人無語別 
歸來掩重門 
泣向梨花月 

4. 春 (鄭夢周, 圃隱先生文集卷之二) 

春雨細不滴 
夜中微有聲 
雪盡南溪漲 
多少草芽生 

5. 浮碧樓 (李穡, 牧隱藁, 牧隱詩藁卷之二) 

昨過永明寺 
暫登浮碧樓 
城空月一片 
石老雲千秋 
麟馬去不返 
天孫何處遊 
長嘯倚風磴 
山靑江水流 
}}

=='''Translation'''==

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

abcd

----

*Discussion Questions:

abcd

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

(Translation) 2019 丕寧突陳

2019-07-16T23:48:18Z

Youngoh64:

{{Primary Source Document3
|Image = 비녕돌진2.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
| =
善德女主十五年. 百濟將軍義直率兵分攻. 甘勿. 桐岑二城. 主遣金庾信率兵拒之. 苦戰氣渴. 庾信顧謂丕寧子曰事急矣. 子能奮激出奇. 以勵衆心乎. 丕寧子拜曰. 當以死報. 出謂奴合節曰. 吾爲國家死之. 吾子擧眞有志. 必欲俱死. 若父子幷命. 則家人疇依. 汝其與擧眞. 好收吾骨歸. 以慰其母心. 卽鞭馬. 橫槊突陳. 格殺數人而死. 擧眞望之欲赴. 合節曰. 大人令合節. 奉阿郞還家. 以慰夫人. 今子負父命. 棄母慈. 可乎. 執轡不放. 擧眞曰. 見父之死而苟存. 豈孝乎. 以劒擊合節臂. 奔入戰死. 合節曰. 所天崩矣. 不死何爲. 亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

【詩】二城受敵勢將危. 倉卒將軍力莫支.

　　　奮激出奇能勵衆. 一身忠義永無隳.

　　　囑奴收骨慰家人. 突陣橫戈不顧身.

　　　合節擧眞相繼死. 宜加恩禮奬忠臣.
}}

=='''Translation'''==

==='''Student Translation : Canan'''===
善德女主十五年.

Queen Sŏndŏk was a Queen for fifteen years.

百濟將軍義直率兵分攻. 甘勿桐岑二城

General Ŭijik of Peakche, commanding his soldiers, attacked the two forts, Kammul and Tongjam, in division.

主遣金庾信率兵拒之.

The Queen dispells Kim Yusin to command the army and block [the attack].

苦戰氣渴.

[The army] had a hard battle and their qi was drained.

庾信顧謂丕寧子曰事急矣.

Kim Yusin turned around and said to Pi Nyŏngja: "The matter has become urgent"

子能奮激出奇.

"you rage up(?), pull something extra ordinary and so be able to motivate the crowd"

以勵衆心乎.

"and by doing so encourage the intention/moral [of the soldiers]"

丕寧子拜曰.

Pi Nyŏngja saluted and answered: "I have to answer with my death"

出謂奴合節曰. 吾爲國家死之.吾子擧眞有志.必欲俱死.

He left and said to his slave Hapchŏl: "I will die for my country. My son Kŏjin is ambitious. Certainly he wished to die together. "

若父子幷<big>命</big>則家人疇依.<big>汝其與擧眞</big>

If father and son die, then who will the houshold and cultivating the field depend on?"

好收吾骨歸. 以慰其母心.

"you should collect my bones and return them, in order to comfort the mind of Kŏjin's mother"

卽鞭馬. 橫槊突陳.格殺數人而死.

Promptly he whipes his horse, and holding his long lance harshly rushed foreward. He went killed numerous people and died.

擧眞望之欲赴.合節曰.大人令合節.奉阿郞還家.以慰夫人.

Kŏjins wanted to go [there]Hapchŏl said: "The Master ordered me to wait upon you, return home and comfort the lady of the house"

今子負父命.棄母慈.可乎

"Now a son turns his back [is against] his fathers order, and abandons his mother's kindness. How can that be right?"

執轡不放.

He grasp the bridle, not letting go of it.

擧眞曰.見父之死而苟存.

Kŏjin said: "Seeing the death of my father and drift through life. how is that filial piety?"

以劒擊合節臂奔入戰死.

With the sword he strikes Hapchŏl's arm. He rushed and entered the battle to die.

合節曰. 所天崩矣.不死何爲

Hapchŏl said: "That which [i thought] was the heaven collapsed For what will I not die now?"

亦交鋒而死. 軍士爭進. 斬首三千. 主聞之涕淚. 禮葬厚賜.

He also went into the battle and died. The soldiers strive for an advance. They were behead 3000. The Queen heard it and cried tears. She peformed a ritual to bury the dead and generously bestowed [gifts].

----

*Discussion Questions:

abcd

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

(Translation) 2019 金氏撲虎

2019-07-16T23:41:26Z

Youngoh64:

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

__TOC__

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

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

【詩】慇懃入室爲裝糧. 出戍良人宿舍傍.

　　夜半忽爲虓虎攫. 追奔手撲俾無傷.

　　大吼重來最可驚. 開門荷杖語丁寧.

　　縱然囓樹終無害. 始信毛蟲亦性靈.

}}

=='''Translation'''==

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

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

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

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

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

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

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

That night the tiger came again. 

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

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

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

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

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

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

----

*Discussion Questions:

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

- Not sure if it has something to do with that passage in particular but tigers in general appear in a lot of those stories and it is also one of the animals in the Tan'gun myth so I assume they held a somewhat special position in people's minds. Maybe because they were considered to be more 'spiritual' than other animals but that's just a guess. (KK) 
(YO) Good thinking. Tigersare also called ''san'gun'' 山君 'lord of the mountain,' which also means 'mountain spirit' (''san sillyŏng'' 山神靈). They were considered extraordinary beings of all animals. 
-To reiterate, 縮頸 is "shrink (縮) their necks (頸) in fear." 
-I think 幾至六十步許, 虎委之而止 should be considered as one sentence: "In/after more than 60paces, the tiger release (her husband) and stopped."

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

(Translation) 2019 婁伯捕虎

2019-07-16T10:10:36Z

Youngoh64:

{{Primary Source Document3
|Image = 삼강행실도누백포호.JPG
|English = [(Ch’oe) Nubaek captures the tiger
|Chinese = 婁伯捕虎(Nubaek p’oho)
|Korean = 누백포호
|Genre =
|Type =
|Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)
|Year = 1434
|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
| =
翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。婁伯欲補虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。婁伯直前叱虎曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。取父骸肉。安於器。納虎肉於瓮。埋川中。葬父弘法山西廬墓。一日假寐。其父來詠詩云。披榛到孝子廬。情多感淚無窮。負土日加上。知音明月淸風。生則養死則守。誰謂孝無始終。詠訖遂不見。服闋。取虎肉盡食之。

:【詩】崔父山中獵兎狐。却將肌肉餧於菟。
:　　當時不有兒郎孝。誰得揮斤斫虎顱。
:　　捕虎償冤最可憐。山西廬墓又三年。
:　　小詞來誦眞非夢。端爲哀誠徹九泉。
}}

=='''Translation'''==

==='''Student Translation : Olga'''===

A ''Hallim'' academy scholar, Ch'oe Nubaek, son of Suwon township headman Sangjǒ. When he was 15 his father was hunting and was attacked by the tiger. Nubaek wanted to revenge the tiger. [His] mother stopped him. Nubaek said: "Can I not retaliate father's enemy?" Right then, he, carrying an ax over his shoulder, he traced the tiger. Having already eaten, he (the tiger) was lying on the ground with his stomach full. Nubaek proceeded straight and scolded the tiger: "You ate my father, [now] I must eat you." The tiger was tapping its tail and crawling. Suddenly [Nubaek] cut the tiger and cut its stomach open. He took his father's bones and meat, put it in a bowl. He put the tiger meat in a jar and buried it in the middle of the river. Buried his father on the west side of Hongpǒpsan, kept vigil beside the grave.
 
One day he was half-asleep. His father came and sang a poem: "Cut open thick bushes and arrived to a filial son doing vigil; emotion is felt greatly and tears are endless. He carried dirt daily adding up [to the grave]; his only friends - bright moon, clear wind. When I was alive, he nurtured me; when I died, he protected me. Who [was that who] said that filial piety has no beginning or end." The intoning finished, then he was not seen [again].
 
When the period of mourning was over, [Nubaek] went back to the tiger meat and ate it.

 
Father Ch'oe was hunting hare in the mountains - a tiger [appeared]. However the muscles of the master fed the tiger.
 
At the time if it was not for the filial piety of the son, who got to wield the ax to cut the tiger's head?
 
Capture the tiger to avenge is the most pitiable. At the western side of the mountain he also kept vigil for three years.
 
Coming [to his son] with small lyrics of a song, was it really not a dream. It is simply that the sad grief pierces through the nine springs.

----

*Discussion Questions: 
獵兎狐: hunt hares and foxes 
却將肌肉餧於菟: but with his own muscle and flesh he was fed by the tiger (將 here is the same as 以)

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

(Translation) 2019 婁伯捕虎

2019-07-16T10:10:13Z

Youngoh64:

{{Primary Source Document3
|Image = 삼강행실도누백포호.JPG
|English = [(Ch’oe) Nubaek captures the tiger
|Chinese = 婁伯捕虎(Nubaek p’oho)
|Korean = 누백포호
|Genre =
|Type =
|Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)
|Year = 1434
|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
| =
翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。婁伯欲補虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。婁伯直前叱虎曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。取父骸肉。安於器。納虎肉於瓮。埋川中。葬父弘法山西廬墓。一日假寐。其父來詠詩云。披榛到孝子廬。情多感淚無窮。負土日加上。知音明月淸風。生則養死則守。誰謂孝無始終。詠訖遂不見。服闋。取虎肉盡食之。

:【詩】崔父山中獵兎狐。却將肌肉餧於菟。
:　　當時不有兒郎孝。誰得揮斤斫虎顱。
:　　捕虎償冤最可憐。山西廬墓又三年。
:　　小詞來誦眞非夢。端爲哀誠徹九泉。
}}

=='''Translation'''==

==='''Student Translation : Olga'''===

A ''Hallim'' academy scholar, Ch'oe Nubaek, son of Suwon township headman Sangjǒ. When he was 15 his father was hunting and was attacked by the tiger. Nubaek wanted to revenge the tiger. [His] mother stopped him. Nubaek said: "Can I not retaliate father's enemy?" Right then, he, carrying an ax over his shoulder, he traced the tiger. Having already eaten, he (the tiger) was lying on the ground with his stomach full. Nubaek proceeded straight and scolded the tiger: "You ate my father, [now] I must eat you." The tiger was tapping its tail and crawling. Suddenly [Nubaek] cut the tiger and cut its stomach open. He took his father's bones and meat, put it in a bowl. He put the tiger meat in a jar and buried it in the middle of the river. Buried his father on the west side of Hongpǒpsan, kept vigil beside the grave.
 
One day he was half-asleep. His father came and sang a poem: "Cut open thick bushes and arrived to a filial son doing vigil; emotion is felt greatly and tears are endless. He carried dirt daily adding up [to the grave]; his only friends - bright moon, clear wind. When I was alive, he nurtured me; when I died, he protected me. Who [was that who] said that filial piety has no beginning or end." The intoning finished, then he was not seen [again].
 
When the period of mourning was over, [Nubaek] went back to the tiger meat and ate it.

 
Father Ch'oe was hunting hare in the mountains - a tiger [appeared]. However the muscles of the master fed the tiger.
 
At the time if it was not for the filial piety of the son, who got to wield the ax to cut the tiger's head?
 
Capture the tiger to avenge is the most pitiable. At the western side of the mountain he also kept vigil for three years.
 
Coming [to his son] with small lyrics of a song, was it really not a dream. It is simply that the sad grief pierces through the nine springs.

----

*Discussion Questions: 
獵兎狐: hunt hares and foxes
却將肌肉餧於菟: but with his own muscle and flesh he was fed by the tiger (將 here is the same as 以)

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

(Translation) 2019 伎利檀

2019-07-16T09:55:43Z

Youngoh64:

{{Primary Source Document3
|Image = 기리단.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
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

To the west of India, there is Europe. As for Europe, in the local language, it [means] “Far West.” Their countries have one way called ''kiridan'', which in the local language means “Serving Heaven.” Their way is not Confucianism. Nor is it Buddhism or Daoism. It stands alone [because of] one precept [dan, foundation.] In all cases [Europeans] conduct their minds and carry out their affairs by not moving away from Heaven and as for their states, they all draw images of the Lord of Heaven, respect and serve them.

They reject [Huang-]Lao thought, Buddhism and Our School as enemies and opponents. When we get to comparing [them with] the many things our schools teach, their great foundations are extremely distant. When we get to Buddhism, they deeply reject the dogma of ''samsara'' and take the Heavenly Halls [Heaven] and Earthly Prisons [Hell] to exist. Their customs do not observe [respect] marriage and [they] choose one who in his whole life has not been near a woman or sexual pleasure and make him their leader, which they call the Emperor of Moral Cultivation [Pope.]

Following the Lord of Heaven, he promulgates teachings and instructs the world. He has no hereditary succession. They choose the worthy and raise them [to the papacy.] He has no private household. Only the public affairs are of his concern. He also has no sons. Only the people are his sons.

Their writing is like that of the Hui people and [they] take the left to be the top and because of this, they write horizontally to make a line. Their scholars emphasize the relations between friends and are heavily proficient in the Heavenly patterns and the appearance of stars.

From ''Ŏu yadam''

----

*Discussion Questions: 
(YO) 別立一端: to erect a different clue [of entrance to the Way] separately 
不違於天: 違 is more likely "going against" rather than "going away from" 
無私家，惟公是務。又無子，惟兆民是子: He does not have private family: Only the public [domain] be his concern; He does not have sons: Only the people of his domain be his sons.

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

2019 啓蒙篇 34 - 37

2019-07-16T09:43:45Z

Youngoh64:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Therefore by making the rituals of marriage, the wise sages of antiquity place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend on his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s kindness of having created and raised him.
 

*Discussion Questions: 
(YO) For 無從而生, I'd probably add who is following, i.e., There is nothing/no one that one can follow and be born. (or, nothing/no one from whom one can be born). 
且人生三歲然後에 始免於父母之懷: Also after people are born and reach the age of three, they start to get out of their parents' embrace. 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

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

2019 啓蒙篇 34 - 37

2019-07-16T09:41:09Z

Youngoh64:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Therefore by making the rituals of marriage, the wise sages of antiquity place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend on his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s work of having created and raised him.
 

*Discussion Questions: 
(YO) For 無從而生, I'd probably add who is following, i.e., There is nothing/no one that one can follow and be born. (or, nothing/no one from whom one can be born).(br />
且人生三歲然後에 始免於父母之懷: Also after people are born and reach the age of three, they start to get out of their parents' embrace. (br />

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

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

2019 啓蒙篇 34 - 37

2019-07-16T09:37:11Z

Youngoh64:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Therefore by making the rituals of marriage, the wise sages of antiquity place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.
 

*Discussion Questions: 
(YO) For 無從而生, I'd probably add who is following, i.e., There is nothing/no one that one can follow and be born. (or, nothing/no one from whom one can be born).(br />

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

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

2019 JSG Summer Hanmun Workshop (Intermediate)

2019-07-15T23:39:23Z

Youngoh64:

[[File:Backward.png|right|40px|link=2019 JSG Summer Hanmun Workshop]]
[[File:Home.png|right|40px|link=장서각 여름 한문 워크샵 JSG Summer Hanmun Workshop]]
[[File:Back2017.png|right|40px|link=2018_JSG_Summer_Hanmun_Workshop_(Intermediate)]]
[[File:Back2017.png|right|40px|link=2017_JSG_Summer_Hanmun_Workshop_(Intermediate)]]
[[File:Back2017.png|right|40px|link=2016_JSG_Summer_Hanmun_Workshop_(Intermediate)]]

=='''Description'''==

The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature.

Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.

=='''Class'''==

A daily class is divided into three sessions. In Session 1 we read the ''Kyemong p’yŏn'' 啓蒙篇 (A Chapter to Enlighten the Unenlightened), a collection of short prose-sentences to initiate beginners in hanmun texts. The class comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. In Session 2 we read the ''Ch’ugu'' 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished ''Ch’ŏnjamun'' 千字文 (Thousand-character text). Studying with ''Ch’ugu'' and ''Kyemong pyŏn'' allows us to experience a most typical foundation of hanmun education in both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate excerpts from various literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:

:* '''Week 1''' : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
:* '''Week 2''' : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
:* '''Week 3''' : intertextuality, allusions, and pattern, literary precedents and elicitors

Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.

Translation: We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

::(1) Faithfulness to the original text

::(2) Linguistic clarity of the translating language

::(3) Detailed annotation to integrate contextual and intertextual information

::(4) Observance of academic convention for translation

=='''Instructor'''==

*[[오영균 (吳英均, Young Kyun Oh)|오영균 (吳英均, Young Kyun Oh)]]

=='''Participants'''==

* 참가자 명단 Participants List　''cf''. [[장서각 여름 한문 워크샵 참가자 JSG Summer Hanmun Workshop Participants|역대 참가자 Previous Participants]]
{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2019 || - || -|| - || - || - || Intermediate Training Group
|-
|}

[[Category:JSG Summer Hanmun Workshop]]
[[Category:Participants]]

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

* Session 2 - 10:40 AM–12:00 PM

* Session 3 - 1:00–3:00 PM

<div class="mw-collapsible mw-collapsed" >
{{인용문2|
'''the 3-Week Schedule''' ''- View Details'' }}
<div class="mw-collapsible-content">
{|class="wikitable" style="background-color:#ffffff;"
!style="width:30px;"|Day || style="width:300px;"|Contents || style="width:200px;"|
|-
|7/1 || 　　Opening Ceremony, Placement Test
　　Orientation
||
First Day
|-
|7/2 || S1: ''Kyemong p’yŏn'' 1–3

S2: ''Ch’ugu'' 1, 3, 4

S3: Select readings 8, 23, 4
||
|-
|7/3 || S1: ''Kyemong p’yŏn'' 4–6

S2: Select readings 12, 13, 16
||
Special lecture

Field trip
|-
|7/4 || S1: ''Kyemong p’yŏn'' 7–9

S2: ''Ch’ugu'' 5, 6, 7

S3: Select readings 9, 24, 18, 27
||
|-
|7/5 || S1: ''Kyemong p’yŏn'' 10–13

S2: ''Ch’ugu'' 9, 10, 13

S3: Select readings 25, 29, 30
||
|-
|7/8 || S1: ''Kyemong p’yŏn'' 14–18

S2: ''Ch’ugu'' 14, 15, 16

S3: Select readings 40, 41
||
Special lecture
|-
|7/9 || S1: ''Kyemong p’yŏn'' 19–22

S2: ''Ch’ugu'' 18, 19, 22

S3: Select readings 1, 5, 42
||
|-
|7/10 || S1: ''Kyemong p’yŏn'' 22–26

S2: ''Ch’ugu'' 23, 24, 26

S3: Select readings 48, 28
||
|-
|7/11 || S1: ''Kyemong p’yŏn'' 27–29

S2: ''Ch’ugu'' 28, 30, 32

S3: Select readings 34, 38, 36
||
|-
|7/12 || S1: ''Kyemong p’yŏn'' 30–33

S2: Select readings 2, 14
||
Field Trip
|-
|7/15 || S1: ''Kyemong p’yŏn'' 34–37

S2: ''Ch’ugu'' 37, 39, 42

S3: Select readings 22, 20, 31
||
|-
|7/16 || S1: ''Kyemong p’yŏn'' 38–40

S2: ''Ch’ugu'' 46, 47, 50
||
Special Lecture
|-
|7/17 || S1: ''Kyemong p’yŏn'' 41–43

S2: ''Ch’ugu'' 51, 56, 57

S3: Select readings 39, 33, 37
||
|-
|7/18 || S1: ''Kyemong p’yŏn'' 44–45

S2: ''Ch’ugu'' 58, 59, 60

S3: Select readings 47, 49
||
|-
|7/19 || S1: Review

S2: Closing ceremony
||
Graduation
|-
|}
</div>
</div>

=='''Translation'''==

We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

:(1) Faithfulness to the original text
:(2) Linguistic clarity of the translating language
:(3) Detailed annotation to integrate contextual and intertextual information
:(4) Observance of academic convention for translation

=='''List of Hanmun Text'''==

*'''Session 1''' : ''Kyemong p’yŏn'' 啓蒙篇 (A Chapter to Enlighten the Unenlightened)

*'''Session 2''' : ''Ch’ugu'' 推句 (Versed Lines)

*'''Session 3''' : [[2019 JSG Summer Hanmun Workshop (Intermediate)#Session 3: Select Readings 選讀|Excerpts for practice]]

===Session 1: Kyemong p’yŏn 啓蒙篇===
----
The ''Kyemong p’yŏn'' [Chapters to enlighten the unenlightened] was one of the first textbooks for novices, usually placed after learning the ''Ch’ŏnjamun'' 千字文 [Thousand-character text] and before reading the ''Tongmong sŏnsŭp'' 童蒙先習 [Preparatory Learning for the Youth] in the nineteenth-century-Chosŏn curriculum for hanmun education. The term ''kyemong'' 啓蒙 (Ch. ''qimeng'') literally means “cracking open the [curtain] of ignorance,” where ''mong'' 蒙 is a usual word for the unenlightened. There are several primers containing mong in their titles in Sinitic tradition, e.g., ''Mengqiu'' 蒙求 [Saving the ignorance, 746], ''Kyŏngmong yogyŏl'' 擊蒙要訣 [Essential methods to awaken the unenlightened, 1577], ''Tongmeng xuzhi'' 童蒙須知 [What children should know, 1187], and the aforementioned ''Tongmong sŏnsŭp'' (ca. 1541). One should note that the word ''mong'' itself does not mean “children” but only “unenlightened” or “dim” unless it is compounded by tong 童, for ignorance (including illiteracy) is not necessarily a feature that applied only to children but to all uneducated. Especially in the Confucian context, knowledge and education take its ultimate meaning in moral cultivation, beyond the modern sense of general knowledge. Therefore, these traditional primers inevitably engage a strong sense of ethical-philosophical inculcation in their contents, such as the moral conducts of in the family, the meaning of being human, social ethics and proprieties. 
The compiler-author of this books is unclear. It is often contributed to Chang Hon 張混 (1759-1828), a praised ''chungin'' 中人 (interclass) writer, poet, and educator whose family had lived in Seoul for generations. He worked in the Office of Printing Inspection (Kaminso 監印所) as a checker (sajun司準) from 1790 to 1818 and participated in numerous court publishing projects. Chang wrote a few primer-type books to educate children, including the ''Ahŭi wŏllam'' 兒戱原覽 [A primary read for children at play], ''Mongyu p’yŏn'' 蒙喻篇 [Instruction for the uneducated], and ''Ch’ohak chahwi'' 初學字彙 [Character book for beginners]. Considering his writings and the fact that interclass writers’ active involvement in elementary-literacy education in the eighteenth and nineteenth centuries, the ''Kyemong p’yŏn'' was customarily attributed to Chang Hon, but there is no clear indication that he did brush this work. However, it is safe to assume that it was circulated and used in literacy education at town study halls (''sŏdang'' 書堂) as late as in the late nineteenth century. It was also quite popularly published in the twentieth century, published in the form of ''ŏnhaebon'' 諺解本 (rendition with vernacular glosses and interpretation in hangŭl), i.e., ''Kyemongp’yŏn ŏnhae'' 啓蒙篇, in woodblock prints, types, and manuscripts. Interestingly, the edition without ''ŏnhae'' is not extant. The Jangsŏgak Library at AKS also has several editions of ''Kyemong p’yŏn ŏnhae'', one of which is the early-twentieth-century block print that we include in the textbook.

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|啓蒙篇
|-
|7/02||[[2019 啓蒙篇 01 - 03|啓蒙篇 01 - 03]]
|-
|7/03||[[2019 啓蒙篇 04 - 06|啓蒙篇 04 - 06]]
|-
|7/04||[[2019 啓蒙篇 07 - 09|啓蒙篇 07 - 09]]
|-
|7/05||[[2019 啓蒙篇 10 - 13|啓蒙篇 10 - 13]]
|-
|7/08||[[2019 啓蒙篇 14 - 18|啓蒙篇 14 - 18]]
|-
|7/9||[[2019 啓蒙篇 19 - 22|啓蒙篇 19 - 22]]
|-
|7/10||[[2019 啓蒙篇 23 - 26|啓蒙篇 23 - 26]]
|-
|7/11||[[2019 啓蒙篇 27 - 29|啓蒙篇 27 - 29]]
|-
|7/12||[[2019 啓蒙篇 30 - 33|啓蒙篇 30 - 33]]
|-
|7/15||[[2019 啓蒙篇 34 - 37|啓蒙篇 34 - 37]]
|-
|7/16||[[2019 啓蒙篇 38 - 40|啓蒙篇 38 - 40]]
|-
|7/17||[[2019 啓蒙篇 41 - 43|啓蒙篇 41 - 43]]
|-
|7/18||[[2019 啓蒙篇 44 - 45|啓蒙篇 44 - 45]]
|-
|7/19||啓蒙篇 Review
|-
|}

===Session 2: Ch’ugu 推句===
----
The Ch’ugu is a collection of pentasyllabic quatrains (''o’ŏn chŏlgu'' 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the ''Ch’ŏnjamun'' 千字文, along with the ''Saja sohak'' 四字小學 [Four-character Minor Learning], ''Tongmong sŏnsŭp'', and ''Kyŏngmong yogyŏl'' 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced ''t’oego'') 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”<ref>Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using ''t’oe'' 推 “push” instead of ''ko'' 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ''ko'' instead of ''t’oe'', upon which they became good friends in literature. This story is introduced in the ''Tangshi jishi'' 唐詩紀事.</ref> Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as ''t'oegu'', not ''ch’ugu''. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 ''Kosa ch’waryo'' 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that ''Ch’ugu'' was more popular as a primer in mid-Chosŏn period.

'''Note'''
<references/>

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|推句
|-
|7/2||[[2019 推句 01 - 04|推句 01, 03, 04]]
|-
|7/4||[[2019 推句 05 - 07|推句 05, 06, 07]]
|-
|7/5||[[2019 推句 09 - 13|推句 09, 10, 13]]
|-
|7/8||[[2019 推句 14 - 16|推句 14, 15, 16]]
|-
|7/9||[[2019 推句 18 - 22|推句 18, 19, 22]]
|-
|7/10||[[2019 推句 23 - 26|推句 23, 24, 26]]
|-
|7/11||[[2019 推句 28 - 32|推句 28, 30, 32]]
|-
|7/15||[[2019 推句 37 - 42|推句 37, 39, 42]]
|-
|7/16||[[2019 推句 46 - 50|推句 46, 47, 50]]
|-
|7/17||[[2019 推句 51 - 57|推句 51, 56, 57]]
|-
|7/18||[[2019 推句 58 - 60|推句 58, 59, 60]]
|-
|7/19||推句 Review
|-
|}

===Session 3: Select Readings 選讀===
----
<div class="mw-collapsible" >
Excerpts for practice are selected from the following:

<div class="mw-collapsible-content">
08. [[(Translation) 2019 鄭人買履|“Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.]] 
23. [[(Translation) 2019 不禽不獸|“Bu qin bu shou” 不禽不獸 [Neither a bird nor a beast], Guang xiaofu 廣笑府 by Feng Menglong 馮夢龍; Xiaolin guangji 笑林廣記 by Youxi zhuren 游戲主人.]] 
04. [[(Translation) 2019 率居|“Solgŏ” 率居, Samguk sagi.]] 
----
12. [[(Translation) 2019 矛盾|“Maodun” 矛盾 [Spear and shield], Han Fei zi.]] 
13. [[(Translation) 2019 宗室豐山守|“Chongsil P’ungsan su” 宗室豐山守 [Magistrate of P’ungsan, a royal kinsman], Sŏng Hyŏn 成俔, Yongjae ch’onghwa 慵齋叢話.]] 
16. [[(Translation) 2019 朝三暮四|“Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.]] 
----
09. [[(Translation) 2019 守株待兔|“Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi. ]] 
24. [[(Translation) 2019 諧謔|“Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.]] 
18. [[(Translation) 2019 知魚樂|“Zhi yu le” 知魚樂 [Knowing the joy of fish], Zhuangzi.]] 
27. [[(Translation) 2019 妻不欲尊|“Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.]] 
----
25. [[(Translation) 2019 寧無不平之心乎|“Yŏng mu pulp’yŏng chi sim ho?” 寧無不平之心乎 [How would it not have a mind of resentment?], Chibong yusŏl.]] 
29. [[(Translation) 2019 孟母三遷|“Meng mu sanqian” 孟母三遷 [Mencius’ mother moves three times,” Lienü zhuan 列女傳.]] 
30. [[(Translation) 2019 吮疽之仁|“Shun ju zhi ren” 吮疽之仁 [Benevolence of sucking on abscess], Shuiyuan 説苑.]] 
----
40. [[(Translation) 2019 王儉朝鮮|“Wanggŏm Chosŏn” 王儉朝鮮, Samguk yusa 三國遺事.]] 
41. [[(Translation) 2019 興德王鸚鵡|“Hŭngdŏk wang aengmu” 興德王鸚鵡 [King Hŭngdŏk and the parrot], Samguk yusa.]] 
----
01. [[(Translation) 2019 朴赫居世|“Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.]] 
05. [[(Translation) 2019 龜兔之說|“Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.]] 
42. [[(Translation) 2019 處容郎|“Ch’ŏyong-nang” 處容郎, Samguk yusa.]] 
----
48. [[(Translation) 2019 童蒙先習|"Passage from the Tongmong sŏnsŭp" 童蒙先習 (“Ch’ongnon” 總論)]] 
28. [[(Translation) 2019 伎利檀|“Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.]] 
----
34. [[(Translation) 2019 婁伯捕虎 |“Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.]] 
38. [[(Translation) 2019 金氏撲虎|“Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.]] 
36. [[(Translation) 2019 丕寧突陳|“Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.]] 
----
35. [[(Translation) 2019 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]] 
02. [[(Translation) 2019 東明聖王|“Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.]] 
14. [[(Translation) 2019 世俗五戒|“Sesok ogye” 世俗五戒 [Five worldly precepts], “Sŏk Wŏngwang” 釋圓光 in Haedong kosŭng chŏn 海東高僧傳.]] 
----
22. [[(Translation) 2019 虛實|“Xushi” 虛實 [Emptiness and fullness], Sunzi bingfa 孫子兵法.]] 
20. [[(Translation) 2019 助長|“Zhuzhang” 助長 [Helping corn grow], Mencius.]] 
31. [[(Translation) 2019 塞翁失馬|“Saiweng shi ma” 塞翁失馬 [Old man in border town loses a horse], Huainanzi 淮南子.]] 
----
39. [[(Translation) 2019 洪夔燮|“Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.]] 
33. [[(Translation) 2019 石珍斷指|“Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.]] 
37. [[(Translation) 2019 成忠獄死|“Sŏng Ch’ung oksa” 成忠獄死 [Sŏng Ch’ung dies in prison], Samgang haengsil-to.]] 
----
47. [[(Translation) 2019 千字文|"Lines from Chŏnjamun" 千字文 [Thousand-character text] ]] 
49. [[(Translation) 2019 漢詩|Select hansi 漢詩 [classical Chinese poems] ]] 
----
03. [[(Translation) 2019 溫祚王|“Onjo wang” 溫祚王 [King Onjo], Samguk sagi.]] 
06. [[(Translation) 2019 階伯|“Kyebaek” 階伯, Samguk sagi.]] 
07. [[(Translation) 2019 官昌|“Kwanch’ang” 官昌, Samguk sagi.]] 
10. [[(Translation) 2019 刻舟求劍|“Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.]] 
11. [[(Translation) 2019 畫蛇添足|“Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.]] 
15. [[(Translation) 2019 蝴蝶夢|“Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.]] 
17. [[(Translation) 2019 渾沌|“Hundun” 渾沌, Zhuangzi.]] 
19. [[(Translation) 2019 庖丁解牛|“Pao Ding jie niu” 庖丁解牛 [Cook Ding cuts cow], Zhuangzi.]] 
21. [[(Translation) 2019 以五十步笑一百步|“Yi wushi bu xiao yibai bu” 以五十步笑一百步 [One who retreated fifty paces mocks another who retreated one hundred paces], Mencius.]] 
26. [[(Translation) 2019 崔瑩|“Ch’oe Yŏng” 崔瑩, Sŏng Hyŏn, Yongjae ch’onghwa.]] 
32. [[(Translation) 2019 彌妻啖草|“Mi ch’ŏ tam ch’o” 彌妻啖草 [(To) Mi’s Wife chews grass], Samgang haengsil-to 三綱行實圖.]] 
35. [[(Translation) 2019 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]] 
43. [[(Translation) 2019 惠通出家|“Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.]] 
44. [[(Translation) 2019 延烏郞細烏女|“Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.]] 
45 . [[(Translation) 2019 善德王知幾三事|“Sŏndŏk wang chigi samsa” 善德王知幾三事 [Queen Sŏndŏk foresees three events], Samguk yusa.]] 
46. [[(Translation) 2019 文姬買夢|“Munhŭi maemong” 文姬買夢 [Munhŭi buys a dream]. Samguk yusa.]] 



</div>
</div>

== '''Text translated by Individual Project''' ==

{{JSG Summer Hanmun Workshop 위키 교실 Wiki Guide}}
{{JSG Summer Hanmun Workshop 참고자료 References}}

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

2019 推句 37 - 42

2019-07-15T22:10:06Z

Youngoh64:

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

{{원문텍스트
| =
'''::: 推句 :::'''
37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

42.

狗走梅花落이요

鷄行竹葉成이라.

竹筍黃犢角이요

蕨芽小兒拳이라.

}}

=='''Translation'''==

==='''Poem 37: Emma'''===
----
Birds pursue butterflies among flowers

Chickens fight for the insects among the grass

Birds clamor - snake's ascends tree

Dog barks - the visitor arrives at the gate

*Discussion Questions:

==='''Poem 39: Emma'''===
----
Moon arrives on top of the paulownia tree

The wind comes to the side of the Poplar tree

Groups of stars arrange in the blue sky

The falling leaves battle in the autumn mountains

*Discussion Questions: 
(YO) -''Odong'' 梧桐 is generally understood as paulownia tree, though some prefer to call it in the Chinese pronunciation, wutong, as I mentioned in class. This is because there different kinds of trees referred to as 梧桐. To be somewhat more precise, the tree that is now called wutong (or "Chinese parasol tree") in the west is ''Firmiana simplex'' and is specifically called ''pyŏgodong'' 碧梧桐 ('green odong') in Korea for its green branches. Catalpa tree are also called ''odong'' in Korea (''kae-odong'' 개오동), which is in Chinese ''zitong'' 梓桐. Ones that belong to ''Paulownia'' genus is ''Paulownia coreana,'' which as the name suggests is found prominently in Korea and Japan. ''Firmiana'' genus is quite different from ''Paulownia'' genus, the former belongs to ''Malvaceae'' family and the latter to ''Paulowniaceae'' (thank you Wikipedia!). All these trees grow in Korea, China, and Japan, called 梧桐 one way or another. Then, how do we translate it? 
-楊柳 can be understood as a way to call willow tree. The ''Bencao gangmu'' 本草綱目 states that it is a collective name for ''yangshu'' 楊樹 (poplar) and ''liushu'' 柳樹 (willow) (『楊枝硬而揚起，故謂之楊。柳枝弱而垂流，故謂之柳。蓋一類二種也……又《爾雅》云：‘楊，蒲柳也。旄，澤柳也。檉，河柳也。’觀此，則楊可稱柳，柳亦可稱楊，故今南人猶併稱楊柳。』 ) I think we can assume that it was an old name for willow tree. 
-陳 in the first line of the second couplet line is specifically for battle arrays, the same 'war' image as the next line.

==='''Poem 42: Emma'''===
----
Dog running plum blossoms falling

Chickens walk bamboo leaves are forming

Bamboo shoots are like the horn of the yellow calf

Fern sprouts are like the fist of a small child

*Discussion Questions:

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

2019 推句 37 - 42

2019-07-15T22:07:41Z

Youngoh64:

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

{{원문텍스트
| =
'''::: 推句 :::'''
37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

42.

狗走梅花落이요

鷄行竹葉成이라.

竹筍黃犢角이요

蕨芽小兒拳이라.

}}

=='''Translation'''==

==='''Poem 37: Emma'''===
----
Birds pursue butterflies among flowers

Chickens fight for the insects among the grass

Birds clamor - snake's ascends tree

Dog barks - the visitor arrives at the gate

*Discussion Questions:

==='''Poem 39: Emma'''===
----
Moon arrives on top of the paulownia tree

The wind comes to the side of the Poplar tree

Groups of stars arrange in the blue sky

The falling leaves battle in the autumn mountains

*Discussion Questions: 
(YO) ''Odong'' 梧桐 is generally understood as paulownia tree, though some prefer to call it in the Chinese pronunciation, wutong, as I mentioned in class. This is because there different kinds of trees referred to as 梧桐. To be somewhat more precise, the tree that is now called wutong (or "Chinese parasol tree") in the west is ''Firmiana simplex'' and is specifically called ''pyŏgodong'' 碧梧桐 ('green odong') in Korea for its green branches. Catalpa tree are also called ''odong'' in Korea (''kae-odong'' 개오동), which is in Chinese ''zitong'' 梓桐. Ones that belong to ''Paulownia'' genus is ''Paulownia coreana,'' which as the name suggests is found prominently in Korea and Japan. ''Firmiana'' genus is quite different from ''Paulownia'' genus, the former belongs to ''Malvaceae'' family and the latter to ''Paulowniaceae'' (thank you Wikipedia!). All these trees grow in Korea, China, and Japan, called 梧桐 one way or another. Then, how do we translate it? 
楊柳 can be understood as a way to call willow tree. The ''Bencao gangmu'' 本草綱目 states that it is a collective name for ''yangshu'' 楊樹 (poplar) and ''liushu'' 柳樹 (willow) (『楊枝硬而揚起，故謂之楊。柳枝弱而垂流，故謂之柳。蓋一類二種也……又《爾雅》云：‘楊，蒲柳也。旄，澤柳也。檉，河柳也。’觀此，則楊可稱柳，柳亦可稱楊，故今南人猶併稱楊柳。』 ) I think we can assume that it was an old name for willow tree.

==='''Poem 42: Emma'''===
----
Dog running plum blossoms falling

Chickens walk bamboo leaves are forming

Bamboo shoots are like the horn of the yellow calf

Fern sprouts are like the fist of a small child

*Discussion Questions:

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

2019 啓蒙篇 30 - 33

2019-07-15T20:52:32Z

Youngoh64:

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

{{원문텍스트
| =
30.

物之不齊는 乃物之情이라. 故로 以尋丈尺寸으로 度物之長短하고 以斤兩銖로 稱物之輕重하고 以斗斛升石으로 量物之多寡

:'''物之不齊乃物之情故以尋丈尺寸度物之長短以斤兩銖稱物之輕重以斗斛升石量物之多寡'''

31.

算計萬物之數는 莫便於九九하니 所謂九九者는 九九八十一之數也니라. 右는 物篇이라.

:'''算計萬物之數莫便於九九所謂九九者九九八十一之數也'''

'''::: 人篇 :::'''

32.

萬物之中에 惟人이 最靈하니 有父子之親하며 有君臣之義하며 有夫婦之別하며 有長幼之序하며 有朋友之信이라.

*惟N: only N

:'''萬物之中惟人最靈有父子之親有君臣之義有夫婦之別有長幼之序有朋友之信'''

33.

生我者는 爲父母요 我之所生이 爲子女요 父之父는 爲祖요 子之子는 爲孫이요 與我同父母者는 爲兄弟요 父母之兄弟는 爲叔이요 兄弟之子女는 爲姪이요 子之妻는 爲婦요 女之夫는 爲婿라.

*我,吾: I (first person); 爾(汝): you (second person); 其, 之: third person

*與 N 同: to be the same as N

:'''生我者爲父母我之所生爲子女父之父爲祖子之子爲孫與我同父母者爲兄弟父母之兄弟爲叔兄弟之子女爲姪子之妻爲婦女之夫爲婿'''
　
}}

=='''Translation'''==

==='''Sentence 30 : Olga'''===
----
Things not being even - that is the situation of things. 

Therefore with miles, yards, feet, and inches we measure the length and shortness of things. 

With pounds, ounces, pennyweights and drachms with things that are called these we weigh weights. 

With ''tu, kok, sŭng'' and ''sǒk'' - [with] things that are called these we measure amount of things. 

 

*Discussion Questions: 
I do not remember what our decision was concerning the units of volume. Should we just transcribe their names? 
(YO) How about cup, pint, gallon, and bushel? We also speculated an option to leave them as transcribed and explain the internal scales: ''sim'', ''chang'', ''ch'ŏk'', and ''ch'on'' (and add that 8 ''ch'ŏk'' equals 1 ''sim'', according the Zheng Xuan's 鄭玄 commentary to the ''Book of Poetry'' 詩經. I suggested "fathom," which is 6 feet, for it.)

==='''Sentence 31 : Olga'''===
----
Calculating the number of things, there is nothing more convenient than a "nine-by-nine" [multiplication] chart.
 
The so called "nine-by-nine" is the number of nine by nine, namely, eighty-one.
 

Above was the Book of Things.

*Discussion Questions: 
The translation of the first line might be a bit excessive, but I wanted to preserve the original name as well as show what that actually is. 
(YO) I think it is good. I'd just say "nine-by-nine [multiplication]" without "chart," though.

==='''Sentence 32 : I.Yi'''===
----

Among all things, humans alone are the most numinous:

there is the kinship of father and son

there is the righteousness of ruler and subject

there is the division of husband and wife

there is the order of the first and the last

there is the trustworthiness of friends.

 

*Discussion Questions: 

When the text repeats like this, what do you think about changing it in translation to make it less monotonous? For example, taking out "there is" or removing most of them:

Among all things, humans alone are the most numinous. They hold:

the kinship of father and son

the righteousness of ruler and subject

the division of husband and wife

the order of the first and the last

the trustworthiness of friends. 

(YO) Yes, that is good and still fits the grammar! 

==='''Sentence 33 : I.Yi'''===
----
The ones who gave birth to me are my father and mother.

Those whom I gave birth to are my sons and daughters

My father’s father is my grandfather. My son’s son is my grandson.

Those who share the same father and mother are my siblings.

My father and mother’s siblings are my uncles and aunts.

My siblings’ sons and daughters are my nieces and nephews.

The wife of my son is my daughter-in-law; my daughter’s husband is my son-in-law.

 

*Discussion Questions: 

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

2019 啓蒙篇 30 - 33

2019-07-15T20:50:10Z

Youngoh64:

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

{{원문텍스트
| =
30.

物之不齊는 乃物之情이라. 故로 以尋丈尺寸으로 度物之長短하고 以斤兩銖로 稱物之輕重하고 以斗斛升石으로 量物之多寡

:'''物之不齊乃物之情故以尋丈尺寸度物之長短以斤兩銖稱物之輕重以斗斛升石量物之多寡'''

31.

算計萬物之數는 莫便於九九하니 所謂九九者는 九九八十一之數也니라. 右는 物篇이라.

:'''算計萬物之數莫便於九九所謂九九者九九八十一之數也'''

'''::: 人篇 :::'''

32.

萬物之中에 惟人이 最靈하니 有父子之親하며 有君臣之義하며 有夫婦之別하며 有長幼之序하며 有朋友之信이라.

*惟N: only N

:'''萬物之中惟人最靈有父子之親有君臣之義有夫婦之別有長幼之序有朋友之信'''

33.

生我者는 爲父母요 我之所生이 爲子女요 父之父는 爲祖요 子之子는 爲孫이요 與我同父母者는 爲兄弟요 父母之兄弟는 爲叔이요 兄弟之子女는 爲姪이요 子之妻는 爲婦요 女之夫는 爲婿라.

*我,吾: I (first person); 爾(汝): you (second person); 其, 之: third person

*與 N 同: to be the same as N

:'''生我者爲父母我之所生爲子女父之父爲祖子之子爲孫與我同父母者爲兄弟父母之兄弟爲叔兄弟之子女爲姪子之妻爲婦女之夫爲婿'''
　
}}

=='''Translation'''==

==='''Sentence 30 : Olga'''===
----
Things not being even - that is the situation of things. 

Therefore with miles, yards, feet, and inches we measure the length and shortness of things. 

With pounds, ounces, pennyweights and drachms with things that are called these we weigh weights. 

With ''tu, kok, sŭng'' and ''sǒk'' - [with] things that are called these we measure amount of things. 

 

*Discussion Questions: 
I do not remember what our decision was concerning the units of volume. Should we just transcribe their names? 
(YO) How about cup, pint, gallon, and bushel? We also speculated an option to leave them as transcribed and explain the internal scales: ''sim'', ''chang'', ''ch'ŏk'', and ''ch'on'' (and add that 8 ''ch'ŏk'' equals 1 ''sim'', according the Zheng Xuan's 鄭玄 commentary to the ''Book of Poetry'' 詩經. I suggested "fathom," which is 6 feet, for it.)

==='''Sentence 31 : Olga'''===
----
Calculating the number of things, there is nothing more convenient than a "nine-by-nine" [multiplication] chart.
 
The so called "nine-by-nine" is the number of nine by nine, namely, eighty-one.
 

Above was the Book of Things.

*Discussion Questions: 
The translation of the first line might be a bit excessive, but I wanted to preserve the original name as well as show what that actually is. 
(YO) I think it is good. I'd just say "nine-by-nine [multiplication]" without "chart," though.

==='''Sentence 32 : I.Yi'''===
----

Among all things, humans alone are the most numinous:

there is the kinship of father and son

there is the righteousness of ruler and subject

there is the division of husband and wife

there is the order of the first and the last

there is the trustworthiness of friends.

 

*Discussion Questions: 

When the text repeats like this, what do you think about changing it in translation to make it less monotonous? For example, taking out "there is" or removing most of them:

Among all things, humans alone are the most numinous. They hold:

the kinship of father and son

the righteousness of ruler and subject

the division of husband and wife

the order of the first and the last

the trustworthiness of friends.

==='''Sentence 33 : I.Yi'''===
----
The ones who gave birth to me are my father and mother.

Those whom I gave birth to are my sons and daughters

My father’s father is my grandfather. My son’s son is my grandson.

Those who share the same father and mother are my siblings.

My father and mother’s siblings are my uncles and aunts.

My siblings’ sons and daughters are my nieces and nephews.

The wife of my son is my daughter-in-law; my daughter’s husband is my son-in-law.

 

*Discussion Questions: 

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

2019 啓蒙篇 30 - 33

2019-07-15T14:16:55Z

Youngoh64:

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

{{원문텍스트
| =
30.

物之不齊는 乃物之情이라. 故로 以尋丈尺寸으로 度物之長短하고 以斤兩銖로 稱物之輕重하고 以斗斛升石으로 量物之多寡

:'''物之不齊乃物之情故以尋丈尺寸度物之長短以斤兩銖稱物之輕重以斗斛升石量物之多寡'''

31.

算計萬物之數는 莫便於九九하니 所謂九九者는 九九八十一之數也니라. 右는 物篇이라.

:'''算計萬物之數莫便於九九所謂九九者九九八十一之數也'''

'''::: 人篇 :::'''

32.

萬物之中에 惟人이 最靈하니 有父子之親하며 有君臣之義하며 有夫婦之別하며 有長幼之序하며 有朋友之信이라.

*惟N: only N

:'''萬物之中惟人最靈有父子之親有君臣之義有夫婦之別有長幼之序有朋友之信'''

33.

生我者는 爲父母요 我之所生이 爲子女요 父之父는 爲祖요 子之子는 爲孫이요 與我同父母者는 爲兄弟요 父母之兄弟는 爲叔이요 兄弟之子女는 爲姪이요 子之妻는 爲婦요 女之夫는 爲婿라.

*我,吾: I (first person); 爾(汝): you (second person); 其, 之: third person

*與 N 同: to be the same as N

:'''生我者爲父母我之所生爲子女父之父爲祖子之子爲孫與我同父母者爲兄弟父母之兄弟爲叔兄弟之子女爲姪子之妻爲婦女之夫爲婿'''
　
}}

=='''Translation'''==

==='''Sentence 30 : Olga'''===
----
Things not being even - that is the situation of things. 

Therefore with miles, yards, feet, and inches we measure the length and shortness of things. 

With pounds, ounces, pennyweights and drachms with things that are called these we weigh weights. 

With ''tu, kok, sŭng'' and ''sǒk'' - [with] things that are called these we measure amount of things. 

 

*Discussion Questions: 
I do not remember what our decision was concerning the units of volume. Should we just transcribe their names? 
(YO) How about cup, pint, gallon, and bushel? We also speculated an option to leave them as transcribed and explain the internal scales: ''sim'', ''chang'', ''ch'ŏk'', and ''ch'on'' (and add that 8 ''ch'ŏk'' equals 1 ''sim'', according the Zheng Xuan's 鄭玄 commentary to the ''Book of Poetry'' 詩經. I suggested "fathom," which is 6 feet, for it.)

==='''Sentence 31 : Olga'''===
----
Calculating the number of things, there is nothing more convenient than a "nine-by-nine" [multiplication] chart.
 
The so called "nine-by-nine" is the number of nine by nine, namely, eighty-one.
 

Above was the Book of Things.

*Discussion Questions: 
The translation of the first line might be a bit excessive, but I wanted to preserve the original name as well as show what that actually is.

==='''Sentence 32 : I.Yi'''===
----

Among all things, humans alone are the most numinous:

there is the kinship of father and son

there is the righteousness of ruler and subject

there is the division of husband and wife

there is the order of the first and the last

there is the trustworthiness of friends.

 

*Discussion Questions: 

When the text repeats like this, what do you think about changing it in translation to make it less monotonous? For example, taking out "there is" or removing most of them:

Among all things, humans alone are the most numinous. They hold:

the kinship of father and son

the righteousness of ruler and subject

the division of husband and wife

the order of the first and the last

the trustworthiness of friends.

==='''Sentence 33 : I.Yi'''===
----
The ones who gave birth to me are my father and mother.

Those whom I gave birth to are my sons and daughters

My father’s father is my grandfather. My son’s son is my grandson.

Those who share the same father and mother are my siblings.

My father and mother’s siblings are my uncles and aunts.

My siblings’ sons and daughters are my nieces and nephews.

The wife of my son is my daughter-in-law; my daughter’s husband is my son-in-law.

 

*Discussion Questions: 

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

2019 啓蒙篇 30 - 33

2019-07-15T14:14:43Z

Youngoh64:

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

{{원문텍스트
| =
30.

物之不齊는 乃物之情이라. 故로 以尋丈尺寸으로 度物之長短하고 以斤兩銖로 稱物之輕重하고 以斗斛升石으로 量物之多寡

:'''物之不齊乃物之情故以尋丈尺寸度物之長短以斤兩銖稱物之輕重以斗斛升石量物之多寡'''

31.

算計萬物之數는 莫便於九九하니 所謂九九者는 九九八十一之數也니라. 右는 物篇이라.

:'''算計萬物之數莫便於九九所謂九九者九九八十一之數也'''

'''::: 人篇 :::'''

32.

萬物之中에 惟人이 最靈하니 有父子之親하며 有君臣之義하며 有夫婦之別하며 有長幼之序하며 有朋友之信이라.

*惟N: only N

:'''萬物之中惟人最靈有父子之親有君臣之義有夫婦之別有長幼之序有朋友之信'''

33.

生我者는 爲父母요 我之所生이 爲子女요 父之父는 爲祖요 子之子는 爲孫이요 與我同父母者는 爲兄弟요 父母之兄弟는 爲叔이요 兄弟之子女는 爲姪이요 子之妻는 爲婦요 女之夫는 爲婿라.

*我,吾: I (first person); 爾(汝): you (second person); 其, 之: third person

*與 N 同: to be the same as N

:'''生我者爲父母我之所生爲子女父之父爲祖子之子爲孫與我同父母者爲兄弟父母之兄弟爲叔兄弟之子女爲姪子之妻爲婦女之夫爲婿'''
　
}}

=='''Translation'''==

==='''Sentence 30 : Olga'''===
----
Things not being even - that is the situation of things. 

Therefore with miles, yards, feet, and inches we measure the length and shortness of things. 

With pounds, ounces, pennyweights and drachms with things that are called these we weigh weights. 

With ''tu, kok, sŭng'' and ''sǒk'' - [with] things that are called these we measure amount of things. 

 

*Discussion Questions: 
I do not remember what our decision was concerning the units of volume. Should we just transcribe their names? 
(YO) How about cup, pint, gallon, and bushel? We also speculated an option to leave them as transcribed and explain the internal scales: ''sim'', ''chang'', ''ch'ŏk'', and ''ch'on'' (and add that 8 ''ch'ŏk'' equals 1 ''sim'', according the Zheng Xuan's 鄭玄 commentary to the ''Book of Poetry'' 詩經. I suggested "fathom," which is 6 feet, for it.)

==='''Sentence 31 : Olga'''===
----
Calculating the number of things, there is nothing more convenient than a "nine-by-nine" [multiplication] chart.
 
So called "nine-by-nine" the number of nine by nine is eighty-one.
 

Above was the Book of Things.

*Discussion Questions: 
The translation of the first line might be a bit excessive, but I wanted to preserve the original name as well as show what that actually is.

==='''Sentence 32 : I.Yi'''===
----

Among all things, humans alone are the most numinous:

there is the kinship of father and son

there is the righteousness of ruler and subject

there is the division of husband and wife

there is the order of the first and the last

there is the trustworthiness of friends.

 

*Discussion Questions: 

When the text repeats like this, what do you think about changing it in translation to make it less monotonous? For example, taking out "there is" or removing most of them:

Among all things, humans alone are the most numinous. They hold:

the kinship of father and son

the righteousness of ruler and subject

the division of husband and wife

the order of the first and the last

the trustworthiness of friends.

==='''Sentence 33 : I.Yi'''===
----
The ones who gave birth to me are my father and mother.

Those whom I gave birth to are my sons and daughters

My father’s father is my grandfather. My son’s son is my grandson.

Those who share the same father and mother are my siblings.

My father and mother’s siblings are my uncles and aunts.

My siblings’ sons and daughters are my nieces and nephews.

The wife of my son is my daughter-in-law; my daughter’s husband is my son-in-law.

 

*Discussion Questions: 

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

2019 啓蒙篇 23 - 26

2019-07-15T14:02:16Z

Youngoh64:

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

{{원문텍스트
| =
23.

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

*必V: surely/certainly V

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

24.

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

*N 以 VP: VP with (using) N

*在於N: to be in N

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

25.

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

*N as a place/time

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

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

26.

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

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

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

}}

=='''Translation'''==

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

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

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者? 
(YO) How about "those that which have..." or "those for which there is..."?

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

 

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

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

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

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

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

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

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

2019 啓蒙篇 19 - 22

2019-07-15T14:00:18Z

Youngoh64:

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

{{원문텍스트
| =
19.

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

*乃: so, thus

*能V: be able to V

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

'''::: 物篇 :::'''

20.

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

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

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

21.

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

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

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

*VN: V-ing/V-ed N

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

}}

=='''Translation'''==

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

*Discussion Questions: 

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

*Discussion Questions: 

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

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

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

*Discussion Questions: 
Some sea creatures such as dolphins birth a fetus and nourish via milk but they definitely don't run and live in caves. What category would they belong to? 
(YO) I think you got them on that one. I guess dolphins (and penguins and others you mentioned above) are between classes--those that belong to both and neither at the same time. They are anomalies, and they shake our categorical system. Categories make knowledge because they serve as predicates ("A is a bird," "B is an insect," etc.). When something is category-less, we don't ''know'' what to call it or what it ''is''. 
卵翼 is two actions: giving birth to eggs (oviparous) and cover them with wings to hatch 
蟲魚之物化生者는 最多: Of insects and fish, those that turn into things and come into beings are the most numerous 

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

2019 啓蒙篇 19 - 22

2019-07-15T13:29:34Z

Youngoh64:

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

{{원문텍스트
| =
19.

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

*乃: so, thus

*能V: be able to V

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

'''::: 物篇 :::'''

20.

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

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

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

21.

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

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

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

*VN: V-ing/V-ed N

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

}}

=='''Translation'''==

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

*Discussion Questions: 

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

*Discussion Questions: 

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

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

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

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

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

(Translation) 2019 伎利檀

2019-07-14T14:20:05Z

Youngoh64:

{{Primary Source Document3
|Image = 기리단.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
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

To the west of India, there is Europe. As for Europe, in the local language, it [means] “Far West.” Their countries have one way called ''kiridan'', which in the local language means “Serving Heaven.” Their way is not Confucianism. Nor is it Buddhism or Daoism. It stands alone [because of] one precept [dan, foundation.] In all cases [Europeans] conduct their minds and carry out their affairs by not moving away from Heaven and as for their states, they all draw images of the Lord of Heaven, respect and serve them.

They reject [Huang-]Lao thought, Buddhism and Our School as enemies and opponents. When we get to comparing [them with] the many things our schools teach, their great foundations are extremely distant. When we get to Buddhism, they deeply reject the dogma of ''samsara'' and take the Heavenly Halls [Heaven] and Earthly Prisons [Hell] to exist. Their customs do not observe [respect] marriage and [they] choose one who in his whole life has not been near a woman or sexual pleasure and make him their leader, which they call the Emperor of Moral Cultivation [Pope.]

Following the Lord of Heaven, he promulgates teachings and instructs the world. He has no hereditary succession. They choose the worthy and raise them [to the papacy.] He has no private household. Only the public affairs are of his concern. He also has no sons. Only the people are his sons.

Their writing is like that of the Hui people and [they] take the left to be the top and because of this, they write horizontally to make a line. Their scholars emphasize the relations between friends and are heavily proficient in the Heavenly patterns and the appearance of stars.

From ''Ŏu yadam''

----

*Discussion Questions:

abcd

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

(Translation) 2019 伎利檀

2019-07-14T14:18:58Z

Youngoh64:

{{Primary Source Document3
|Image = 기리단.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
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

===''Student Translation : Hector Sanchez''===

To the west of India, there is Europe. As for Europe, in the local language, it [means] “Far West.” Their countries have one way called ''kiridan'', which in the local language means “Serving Heaven.” Their way is not Confucianism. Nor is it Buddhism or Daoism. It stands alone [because of] one precept [dan, foundation.] In all cases [Europeans] conduct their minds and carry out their affairs by not moving away from Heaven and as for their states, they all draw images of the Lord of Heaven, respect and serve them.

They reject [Huang-]Lao thought, Buddhism and Our School as enemies and opponents. When we get to comparing [them with] the many things our schools teach, their great foundations are extremely distant. When we get to Buddhism, they deeply reject the dogma of ''samsara'' and take the Heavenly Halls [Heaven] and Earthly Prisons [Hell] to exist. Their customs do not observe [respect] marriage and [they] choose one who in his whole life has not been near a woman or sexual pleasure and make him their leader, which they call the Emperor of Moral Cultivation [Pope.]

Following the Lord of Heaven, he promulgates teachings and instructs the world. He has no hereditary succession. They choose the worthy and raise them [to the papacy.] He has no private household. Only the public affairs are of his concern. He also has no sons. Only the people are his sons.

Their writing is like that of the Hui people and [they] take the left to be the top and because of this, they write horizontally to make a line. Their scholars emphasize the relations between friends and are heavily proficient in the Heavenly patterns and the appearance of stars.

From ''Ŏu yadam''

----

*Discussion Questions:

abcd

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

(Translation) 2019 童蒙先習

2019-07-14T14:18:12Z

Youngoh64:

{{Primary Source Document3
|Image = 동몽선습1.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
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of people do not go out of these 5 but only the filial piety is the root of all behaviors.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if their clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer cool.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening makes their bed and in dawn looks after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he needs to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not dare to [think] that his body belongs to himself, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget it. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and beat him until there flows blood, he does not dare to hate or blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he completes his worry about them. When there is a funeral, he completes his grief, when there are memorial rites [for the parents], he completes the solemness. 

* Discussion points 
(YO) Some translation-related points: 
-此五品者天敍之典而人理之所固有者: These five items are those which are the permanent rules the heaven professed and (those which) the human principles inherently retain 
-孝子之事親: a filial son’s serving his parents 
-不遠遊, 遊必有方: he doesn’t travel far, and if he does he (tells them) where he is going. 
-無怨: does not hold grudge 
-居則致其敬, 養則致其樂,: In living [with them], he completes his respect [for them]; in nurturing [them], he completes their happiness. 

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their own parents and love others; they don’t respect their own parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess and Go, he favors drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사처자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not a person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즉추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

* Discussion points 
A couple of translation points: 
-人子之不孝: a son’s being unfilial = a son’s unfilial actions 
-不顧父母之養: without looking after his parents nourishments 
-苟能孝於其親: Should he indeed be capable of being filial to his parents 

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

(Translation) 2019 童蒙先習

2019-07-14T14:17:43Z

Youngoh64:

{{Primary Source Document3
|Image = 동몽선습1.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
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of people do not go out of these 5 but only the filial piety is the root of all behaviors.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if their clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer cool.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening makes their bed and in dawn looks after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he needs to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not dare to [think] that his body belongs to himself, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget it. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and beat him until there flows blood, he does not dare to hate or blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he completes his worry about them. When there is a funeral, he completes his grief, when there are memorial rites [for the parents], he completes the solemness. 

(YO) Some translation-related points: 
-此五品者天敍之典而人理之所固有者: These five items are those which are the permanent rules the heaven professed and (those which) the human principles inherently retain 
-孝子之事親: a filial son’s serving his parents 
-不遠遊, 遊必有方: he doesn’t travel far, and if he does he (tells them) where he is going. 
-無怨: does not hold grudge 
-居則致其敬, 養則致其樂,: In living [with them], he completes his respect [for them]; in nurturing [them], he completes their happiness. 

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their own parents and love others; they don’t respect their own parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess and Go, he favors drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사처자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not a person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즉추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

* Discussion points 
A couple of translation points: 
-人子之不孝: a son’s being unfilial = a son’s unfilial actions 
-不顧父母之養: without looking after his parents nourishments 
-苟能孝於其親: Should he indeed be capable of being filial to his parents 

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

(Translation) 2019 童蒙先習

2019-07-14T14:03:41Z

Youngoh64:

{{Primary Source Document3
|Image = 동몽선습1.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
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of people do not go out of these 5 but only the filial piety is the root of all behaviors.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if their clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer cool.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening makes their bed and in dawn looks after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he needs to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not dare to [think] that his body belongs to himself, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget it. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and beat him until there flows blood, he does not dare to hate or blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he completes his worry about them. When there is a funeral, he completes his grief, when there are memorial rites [for the parents], he completes the solemness. 

(YO) Some translation-related points: 
-此五品者天敍之典而人理之所固有者: These five items are those which are the permanent rules the heaven professed and (those which) the human principles inherently retain 
-孝子之事親: a filial son’s serving his parents 
-不遠遊, 遊必有方: he doesn’t travel far, and if he does he (tells them) where he is going. 
-無怨: does not hold grudge 
-居則致其敬, 養則致其樂,: In living [with them], he completes his respect [for them]; in nurturing [them], he completes their happiness. 

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their fathers and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go, he favors drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

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

(Translation) 2019 童蒙先習

2019-07-14T14:00:50Z

Youngoh64:

{{Primary Source Document3
|Image = 동몽선습1.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
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of people do not go out of these 5 but only the filial piety is the root of all behaviors.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if their clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer cool.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening makes their bed and in dawn looks after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he needs to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not dare to [think] that his body belongs to himself, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget it. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and beat him until there flows blood, he does not dare to hate or blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he completes his worry about them. When there is a funeral, he completes his grief, when there are memorial rites [for the parents], he completes the solemness.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their fathers and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go, he favors drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

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

(Translation) 2019 處容郎

2019-07-14T13:39:23Z

Youngoh64:

{{Primary Source Document3
|Image = 처용랑.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
| =
...王以美女妻之欲留其意, 又賜級干職. 其妻甚羙, 疫神欽慕之變無, 夜至其家竊與之宿. 處容自外至其家見寢有二人, 乃唱歌作舞而退. 歌曰. 東京明期月良, 夜入伊逰行如可, 入良沙寢矣見昆, 脚烏伊四是良羅. 二肹隠吾下扵叱古, 二肹隠誰支下焉古. 本矣吾下是如馬扵隠, 奪叱良乙何如為理古. 時神現形跪扵前曰, “吾羡公之妻今犯之矣. 公不見怒, 感而美之. 誓今已後見畫公之形容, 不入其門矣.” 因此國人門帖處容之形, 以僻邪進慶.... 《三國遺事. 第二. 紀異》
}}

=='''Translation'''==

==='''Student Translation : I.Yi'''===

The king married him to a beautiful woman, desiring to make his intentions stay. He also bestowed on him the position of kŭpkan. Ch'oyŏng's wife was extraordinarily beautiful and the god of plague longed for her. He transformed himself into a human and secretly arrived at their house at night and slept with her. Ch'oyŏng returned to his house and saw that the bed had two people. Thereupon he sang a song, made a dance, and retreated.

The song said, "When the Eastern Capital was bright with moonlight, at night, I went wandering.
Returning home, I see in my bed four legs!
Two belong to me; whose are the other two?
What can I do now they are taken?

At that time, the god of plague showed his form. He knelt in front of him, saying, "I longed for your wife and just now violated her. You haven't shown anger-- I'm moved and think that's beautiful. I vow that, from now on, if I see a drawing of your likeness on a house, I won't enter through that door. Thus, the people of that state placed Ch'oyŏng's likeness on their doors in order to evade evil and allow joy to advance.

----

*Discussion Questions:

What material was hyangga first recorded on? Is the first extant version a woodblock carving? 
(YO) The main, earliest body of ''hyangga'' are the 14 songs recorded in Iryŏn's 一然 ''Samguk yusa''. Most scholars add the 11 songs from the "Biography of Kyunyŏ" (923-973) 均如傳 (full title: 大華嚴首座圓通兩重大師均如傳). Some also Koryŏ songs (고려가요) "To ijang ka" 悼二將歌 and "Chŏnggwajŏng kok" 鄭瓜亭曲. The earliest complete edition that is extant is Chŏngdŏkpon 正德本 (1512) and there are several incomplete prints (and manuscripts based on editions) from early Chosŏn (starting with the early-1400 edition known as P'arŭnbon 파른본). None of them is from the time of Iryŏn (1206-1289) and we are left with no information whether it was printed right after it was written. "Biography of Kyunyŏ" was compiled by Hyŏngnyŏn Chŏng 赫連挺 in 1075 but seems not to have been printed as an independent volume. It survives as attached at the end of the ''Sŏk Hwaŏmgyo pun'gi wŏnt'ong ch'o'' 釋華嚴敎分記圓通鈔, which included in the ''Supplement'' to the ''Tripitaka Koreana'' 高麗大藏經補遺 printed in 1865. ''Sŏk Hwaŏmgyo pun'gi wŏnt'ong ch'o'' is recorded to have been compiled in 1251.

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

(Translation) 2019 處容郎

2019-07-14T13:36:50Z

Youngoh64:

{{Primary Source Document3
|Image = 처용랑.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
| =
...王以美女妻之欲留其意, 又賜級干職. 其妻甚羙, 疫神欽慕之變無, 夜至其家竊與之宿. 處容自外至其家見寢有二人, 乃唱歌作舞而退. 歌曰. 東京明期月良, 夜入伊逰行如可, 入良沙寢矣見昆, 脚烏伊四是良羅. 二肹隠吾下扵叱古, 二肹隠誰支下焉古. 本矣吾下是如馬扵隠, 奪叱良乙何如為理古. 時神現形跪扵前曰, “吾羡公之妻今犯之矣. 公不見怒, 感而美之. 誓今已後見畫公之形容, 不入其門矣.” 因此國人門帖處容之形, 以僻邪進慶.... 《三國遺事. 第二. 紀異》
}}

=='''Translation'''==

==='''Student Translation : I.Yi'''===

The king married him to a beautiful woman, desiring to make his intentions stay. He also bestowed on him the position of kŭpkan. Ch'oyŏng's wife was extraordinarily beautiful and the god of plague longed for her. He transformed himself into a human and secretly arrived at their house at night and slept with her. Ch'oyŏng returned to his house and saw that the bed had two people. Thereupon he sang a song, made a dance, and retreated.

The song said, "When the Eastern Capital was bright with moonlight, at night, I went wandering.
Returning home, I see in my bed four legs!
Two belong to me; whose are the other two?
What can I do now they are taken?

At that time, the god of plague showed his form. He knelt in front of him, saying, "I longed for your wife and just now violated her. You haven't shown anger-- I'm moved and think that's beautiful. I vow that, from now on, if I see a drawing of your likeness on a house, I won't enter through that door. Thus, the people of that state placed Ch'oyŏng's likeness on their doors in order to evade evil and allow joy to advance.

----

*Discussion Questions:

What material was hyangga first recorded on? Is the first extant version a woodblock carving? 
(YO) The main, earliest body of ''hyangga'' are the 14 songs recorded in Iryŏn's 一然 ''Samguk yusa''. Most scholars add the 11 songs from the ''Biography of Kyunyŏ" (923-973) 均如傳 (full title: 大華嚴首座圓通兩重大師均如傳). Some also Koryŏ songs (고려가요) "To ijang ka" 悼二將歌 and "Chŏnggwajŏng kok" 鄭瓜亭曲. The earliest complete edition that is extant is Chŏngdŏkpon 正德本 (1512) and there are several incomplete prints (and manuscripts based on editions) from early Chosŏn (starting with the early-1400 edition known as P'arŭnbon 파른본). None of them is from the time of Iryŏn (1206-1289) and we are left with no information whether it was printed right after it was written. "Biography of Kyunyŏ" was compiled by Hyŏngnyŏn Chŏng 赫連挺 in 1075 but seems not have been printed as an independent volume. It survives as attached at the end of the ''Sŏk Hwaŏmgyo pun'gi wŏnt'ong ch'o'' 釋華嚴敎分記圓通鈔, which included in the ''Supplement'' to the ''Tripitaka Koreana'' 高麗大藏經補遺 printed in 1865. ''Sŏk Hwaŏmgyo pun'gi wŏnt'ong ch'o'' is recorded to have been compiled in 1251.

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

(Translation) 2019 龜兔之說

2019-07-14T11:40:37Z

Youngoh64:

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

__TOC__

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

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

=='''Translation'''==

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

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

*Discussion Questions:
(YO) A few minor points: 
遂登陸見兎言: Accordingly, it climbed ashore and found a hare, and it said (to hare) 
顧: look back at 
故不憚勞, 負爾來耳: so only for that (耳), I without minding the hardship carried you here on my back 
今龍女被病: right now, the Dragon Lady is suffering from illness 
吾神明之後: I am a descendant of gods 

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

(Translation) 2019 朴赫居世

2019-07-14T10:00:00Z

Youngoh64:

{{Primary Source Document3
|Image = 박혁거세.jpg
|English = Pak Hyŏkkŏse
|Chinese = 朴赫居世
|Korean = 박혁거세(''Bak Hyeokgeose'')
|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)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
“…髙墟村長蘇伐公, 望楊山麓, 蘿井傍林間, 有馬跪而嘶. 則徃觀之, 忽不見馬, 只有大卵, 剖之, 有嬰兒出焉. 則收而養之, 及年十餘歳, 岐嶷然夙成. 六部人以其生神異, 推尊之, 至是立爲君焉. 辰人謂瓠爲朴, 以初大卵如瓠, 故以朴爲姓. 居西干辰言王…” 《三國史記. 新羅本紀》
}}

=='''Translation'''==

==='''Student Translation : Olga'''===
 
...Master Sobŏl, chief of Kohǒ village, was looking over the foot of Yangsan mountain. In the forest beside Najǒng [village] there was a horse [which was] kneeling and neighing. Then [he] went to look [at] it. Suddenly, there was no horse, only a big egg. [He] cut it. A baby came out of it. Then [he] took [the baby] and raised it. [When the baby] reached about 10 years of age, [he] was prodigious and matured early. His birth being mysterious and extraordinary, the people of six villages respected and promoted him. [They] set him as a king there.

The people of Chin[han] called gourds ''pak''. At the beginning [he was found in/came out of] a big egg similar to gourd. So [they] took Pak as [his] surname. The word for king [in Chinhan language] is ''kǒsǒgan''...

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*Discussion Questions:

1. I have added quite a lot of inserts in [] to this texts compared to other translations because I felt that when translated the text does not read clearly. Please, do not hesitate to suggest other ways to translate it with less inserts (they might be a bit to excessive now) or with more neutral ones. 
(YO) I think it is a good practice when making a draft translation and one can polish it afterwards. I usually leave parts that are obviously required in English grammar, such as the "he" in "[he] was prodigious and matured early" above. I would perhaps add [ ] for parts that is not clear from the sentence but understood from the context (e.g., "[When the baby] reached about 10 years of age," as you did above. 

2. One of the inserts I made, Chin[han], particularly interests me. Should we add ''han'' here to clarify which group of people the text is referring to? 
(YO) I'd say yes. Chin by itself may have multiple referents, especially when its Chinese character is not given. One may even wonder if it is a Chinese or Korean people. Chinhan would give a little more information to narrow it down. 

3. Should we call Najǒng a village? Should we just leave a name? Or call it Na village? 
(YO) Najŏng is a place name as it is. It might have been a specific place/building rather than a village. Historians had assumed that it was a well (井) but an excavation research revealed that it might have been more than a well, perhaps an octagonal building. See
http://encykorea.aks.ac.kr/Contents/Item/E0002839. 

(YO) A couple of translation points: 
-則徃觀之, 忽不見馬, 只有大卵: Then he went to see it but didn't find it--only, there was a large egg [instead]. (To make it more literal) 
-十餘: (lit.) ten with excess, i.e., more than ten/ over ten 
-居西干辰言王: ''Kǒsǒgan'' is the word for king in Chinhan language

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

(Translation) 2019 妻不欲尊

2019-07-14T08:11:10Z

Youngoh64:

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

__TOC__

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

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

=='''Translation'''==

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

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

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

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

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

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*Discussion Questions: 
(YO) Well done--I think the light mood of a joke is rendered well here.

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