(Translation) 老乞大新釋序 - 편집 역사

Jangseogak: /* Original Script */

2018-07-24T03:04:55Z

‎Original Script

2018년 7월 21일 (토) 08:33에 Jangseogak님의 편집

2018-07-21T08:33:02Z

Jangseogak: /* Introduction */

2018-07-21T08:15:01Z

‎Introduction

2018년 7월 21일 (토) 08:06에 Jangseogak님의 편집

2018-07-21T08:06:48Z

Jangseogak: /* Original Script */

2018-07-21T07:56:59Z

‎Original Script

2018년 7월 21일 (토) 07:53에 Jangseogak님의 편집

2018-07-21T07:53:35Z

2018년 7월 21일 (토) 07:52에 Jangseogak님의 편집

2018-07-21T07:52:45Z

Jangseogak: /* Original Script */

2018-07-21T07:44:21Z

‎Original Script

Jangseogak: /* Original Script */

2018-07-21T07:39:48Z

‎Original Script

Jangseogak: /* Original Script */

2018-07-21T07:22:24Z

‎Original Script

@@ 59번째 줄: / 59번째 줄: @@
 上之三十七年辛巳八月下澣崇禄大夫行議政府左参贊兼弘文館提學洪啓禧謹書。
 ||
-The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If one goes from our country to the Central provinces, the mutual distance between these lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
+The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four [kinds of] officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If one goes from our country to the Central provinces, the mutual distance between these lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
 We do not know when the ''Nogôldae'' was created nor the one who recorded it; it was also [written a] very careless [way]. Moreover, it has been a while [since then] and there has been changes [in the language]! Therefore, no wonder why it is not used. As for those who do interpretation in Beijing, they proceed only by relying on vague imitations and considerations; it is truly not possible to play the se zither with the pegs glued<ref>This means they may not stubbornly stick to old ways in the face of changed circumstances; it was probably directly borrowed from the Shiji (史記).</ref>. In the former times there were many renown interpreters; [among them] <span style="color:red">Zhou Tong</span><ref>I was not able to find out who that was. It is also possible that this is not a proper noun.</ref> was efficient and able, he knew twice when hearing once, he did not [make his translations] so different [from the original language]. Since recently, the usual practices got lost; those who get in [this position] without any qualification are also numerous; there is almost nobody that would be conform to being [working] between the two countries and those who are assigned [this task] are anxious about it. I once said that we cannot not rectify everyone [of them]; his highness agreed. I once said that we cannot not rectify everyone [that does translations]; his highness agreed. In the year gengcheng<sup>13</sup>, an order was carried out to go to Beijing and so [I] your minister followed it. At the time, the literati interpreter Pyôn Hôn<ref>Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?) was one of the author of this revised textbook.</ref> was an expert and he was renown because of his good Chinese; [I] your minister would only ask for his services. When we arrived in the Beijing embassy, he corrected [the sentences] point by point, classified with no difficulty [their] similarities and differences. He engaged in his assignment, <span style="color:red">followed the times/was on time</span> and adapted to the customs. And since he could not erase the original text, he combined [it to new contents] and record [new sentences]; it was be the intention of the essence [of the book].

@@ 34번째 줄: / 34번째 줄: @@
 조선 영조 39년(1763)에 역관 김창조(金昌祚), 변헌(邊憲) 등이 엮은 책. 중국어 학습서로 꾸며진 ≪노걸대≫의 잘못된 곳을 바로잡아 간행하였다. 1책.
-The ''Nogôldae'' went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present ''Nogǒldae Sinsǒk'' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', ''New edition of the Old Cathayan'') was published in 1761, during King Yǒngjo's (英祖, RR: Yeongjo; r. 1724-1776) 37th year of reign, and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''. The following extract shows some of the changes operated in comparison with the extract of the original text above:
+The ''Nogôldae'' went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present ''Nogǒldae Sinsǒk'' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', ''New edition of the Old Cathayan'') was published in 1761, during King Yǒngjo's (英祖, RR: Yeongjo; r. 1724-1776) 37th year of reign, and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''. The following extract shows some of the changes operated by one of the authors, Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?), in comparison with the extract of the original text above:
   blabla
@@ 40번째 줄: / 40번째 줄: @@
   translation
-The preface was not written by _____ himself but by Hong Kyehui (洪啓禧, RR: Hong Gyehui; 1703-1771), an official who accompanied him in a delegation to Beijing in ______.
+The preface was written by Hong Kyehui (洪啓禧, RR: Hong Gyehui; 1703-1771), an official who accompanied Pyôn Hôn in a delegation to Beijing in ______.
-{ {目次 PREFACE upcoming} }
 A corresponding text with gloses, the ''Nogǒldae Sinsǒk Ǒnhae'' (老乞大新釋諺解, RR: ''Nogeoldae Sinseok Eonhae''), was published in 1763 but appears to be no longer extant.

@@ 34번째 줄: / 34번째 줄: @@
 조선 영조 39년(1763)에 역관 김창조(金昌祚), 변헌(邊憲) 등이 엮은 책. 중국어 학습서로 꾸며진 ≪노걸대≫의 잘못된 곳을 바로잡아 간행하였다. 1책.
-The ''Nogôldae'' went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present New edition of the 'Old Cathayan' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', RR: ''Nogeoldae Sinseok'') was written in 1761 and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''. The following extract shows some of the changes operated in comparison with the extract of the original text above:
+The ''Nogôldae'' went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present ''Nogǒldae Sinsǒk'' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', ''New edition of the Old Cathayan'') was published in 1761, during King Yǒngjo's (英祖, RR: Yeongjo; r. 1724-1776) 37th year of reign, and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''. The following extract shows some of the changes operated in comparison with the extract of the original text above:
   blabla
@@ 40번째 줄: / 40번째 줄: @@
   translation
-The preface was not written by ___ but by
+The preface was not written by _____ himself but by Hong Kyehui (洪啓禧, RR: Hong Gyehui; 1703-1771), an official who accompanied him in a delegation to Beijing in ______.
- { {INTRO PREFACE upcoming} }
+{ {目次 PREFACE upcoming} }
 A corresponding text with gloses, the ''Nogǒldae Sinsǒk Ǒnhae'' (老乞大新釋諺解, RR: ''Nogeoldae Sinseok Eonhae''), was published in 1763 but appears to be no longer extant.

@@ 25번째 줄: / 25번째 줄: @@
 =='''Introduction'''==
-The ''Nogôldae'' (老乞大, RR: ''Nogeoldae''), translated in English as the ''Old Cathayan'', was a textbook of colloquial northern Chinese that was first written and published in Korea in the 14th century. It consisted in a collection of dialogues built around Korean merchant’s journey from Koryǒ to Beijing and his return to his homeland. During his travel, he would for instance introduce himself to Chinese people, say what classics he likes to read, buy and sell products and discover Beijing.
+The ''Nogôldae'' (老乞大, RR: ''Nogeoldae''), translated in English as the ''Old Cathayan'', was a textbook of colloquial northern Chinese that was first written and published in Korea in the 14th century. Until now, the exact year of its publication and its author(s) is unknow.
 조선 영조 39년(1763)에 역관 김창조(金昌祚), 변헌(邊憲) 등이 엮은 책. 중국어 학습서로 꾸며진 ≪노걸대≫의 잘못된 곳을 바로잡아 간행하였다. 1책.
-It went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present New edition of the 'Old Cathayan' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', RR: ''Nogeoldae Sinseok'') was written in 1761 and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''.
+The ''Nogôldae'' went through several editions from the 14th to 18th centuries and each consisted in either adding Korean glosses or modifying the original Chinese dialogues. The present New edition of the 'Old Cathayan' (老乞大新釋, MR: ''Nogǒldae Sinsǒk'', RR: ''Nogeoldae Sinseok'') was written in 1761 and proposes a first revision of the Chinese content; colloquial Chinese was likely to have evolved during the three centuries following the first publication of the ''Nogǒldae''. The following extract shows some of the changes operated in comparison with the extract of the original text above:
-It also provides a preface... { {INTRO PREFACE upcoming} }
+ blabla
-A corresponding revised commentary, the ''Nogǒldae Sinsǒk Ǒnhae'' (老乞大新釋諺解, RR: ''Nogeoldae Sinseok Eonhae''), was published in 1763 but appears to be no longer extant.
+The preface was not written by ___ but by
 =='''Original Script'''==

@@ 49번째 줄: / 49번째 줄: @@
 上之三十七年辛巳八月下澣崇禄大夫行議政府左参贊兼弘文館提學洪啓禧謹書。
 ||
-The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If our country <span style="color:red">follows</span> the Central provinces, the mutual distance between their lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
+The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If one goes from our country to the Central provinces, the mutual distance between these lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
 We do not know when the ''Nogôldae'' was created nor the one who recorded it; it was also [written a] very careless [way]. Moreover, it has been a while [since then] and there has been changes [in the language]! Therefore, no wonder why it is not used. As for those who do interpretation in Beijing, they proceed only by relying on vague imitations and considerations; it is truly not possible to play the se zither with the pegs glued<ref>This means they may not stubbornly stick to old ways in the face of changed circumstances; it was probably directly borrowed from the Shiji (史記).</ref>. In the former times there were many renown interpreters; [among them] <span style="color:red">Zhou Tong</span><ref>I was not able to find out who that was. It is also possible that this is not a proper noun.</ref> was efficient and able, he knew twice when hearing once, he did not [make his translations] so different [from the original language]. Since recently, the usual practices got lost; those who get in [this position] without any qualification are also numerous; there is almost nobody that would be conform to being [working] between the two countries and those who are assigned [this task] are anxious about it. I once said that we cannot not rectify everyone [of them]; his highness agreed. I once said that we cannot not rectify everyone [that does translations]; his highness agreed. In the year gengcheng<sup>13</sup>, an order was carried out to go to Beijing and so [I] your minister followed it. At the time, the literati interpreter Pyôn Hôn<ref>Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?) was one of the author of this revised textbook.</ref> was an expert and he was renown because of his good Chinese; [I] your minister would only ask for his services. When we arrived in the Beijing embassy, he corrected [the sentences] point by point, classified with no difficulty [their] similarities and differences. He engaged in his assignment, <span style="color:red">followed the times/was on time</span> and adapted to the customs. And since he could not erase the original text, he combined [it to new contents] and record [new sentences]; it was be the intention of the essence [of the book].

@@ 51번째 줄: / 51번째 줄: @@
 The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If our country <span style="color:red">follows</span> the Central provinces, the mutual distance between their lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
-We do not know when the ''Nogôldae'' was created nor the one who recorded it; it was also [written a] very careless [way]. Moreover, it has been a while [since then] and there has been changes [in the language]! Therefore, no wonder why it is not used. As for those who do interpretation in Beijing, they proceed only by relying on vague imitations and considerations; it is truly not possible to play the se zither with the pegs glued<ref>This means they may not stubbornly stick to old ways in the face of changed circumstances; it was probably directly borrowed from the Shiji (史記).</ref>. In the former times there were many renown interpreters; [among them] <span style="color:red">Zhou Tong</span><ref>I was not able to find out who that was. It is also possible that this is not a proper noun.</ref> was efficient and able, <span style="color:red">he</span> knew twice when hearing once, <span style="color:red">he</span> did not [make his translations] so different [from the original language]. Since recently, the usual practices got lost; those who get in [this position] without any qualification are also numerous; there is almost nobody that would be conform to being [working] between the two countries and those who are assigned [this task] are anxious about it. I once said that we cannot not rectify everyone [of them]; his highness agreed. I once said that we cannot not rectify everyone [that does translations]; his highness agreed. In the year gengcheng<sup>13</sup>, an order was carried out to go to Beijing and so [I] your minister followed it. At the time, the literati interpreter Pyôn Hôn<ref>Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?) was one of the author of this revised textbook.</ref> was an expert and he was renown because of his good Chinese; [I] your minister would only ask for his services. When we arrived in the Beijing embassy, he corrected [the sentences] point by point, classified with no difficulty [their] similarities and differences. He engaged in his assignment, <span style="color:red">followed the times/was on time</span> and adapted to the customs. And since he could not erase the original text, he combined [it to new contents] and record [new sentences]; it was be the intention of the essence [of the book].
+We do not know when the ''Nogôldae'' was created nor the one who recorded it; it was also [written a] very careless [way]. Moreover, it has been a while [since then] and there has been changes [in the language]! Therefore, no wonder why it is not used. As for those who do interpretation in Beijing, they proceed only by relying on vague imitations and considerations; it is truly not possible to play the se zither with the pegs glued<ref>This means they may not stubbornly stick to old ways in the face of changed circumstances; it was probably directly borrowed from the Shiji (史記).</ref>. In the former times there were many renown interpreters; [among them] <span style="color:red">Zhou Tong</span><ref>I was not able to find out who that was. It is also possible that this is not a proper noun.</ref> was efficient and able, he knew twice when hearing once, he did not [make his translations] so different [from the original language]. Since recently, the usual practices got lost; those who get in [this position] without any qualification are also numerous; there is almost nobody that would be conform to being [working] between the two countries and those who are assigned [this task] are anxious about it. I once said that we cannot not rectify everyone [of them]; his highness agreed. I once said that we cannot not rectify everyone [that does translations]; his highness agreed. In the year gengcheng<sup>13</sup>, an order was carried out to go to Beijing and so [I] your minister followed it. At the time, the literati interpreter Pyôn Hôn<ref>Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?) was one of the author of this revised textbook.</ref> was an expert and he was renown because of his good Chinese; [I] your minister would only ask for his services. When we arrived in the Beijing embassy, he corrected [the sentences] point by point, classified with no difficulty [their] similarities and differences. He engaged in his assignment, <span style="color:red">followed the times/was on time</span> and adapted to the customs. And since he could not erase the original text, he combined [it to new contents] and record [new sentences]; it was be the intention of the essence [of the book].
 The book has been completed and <span style="color:red">we/he</span> gave it the title ''New Edition of the Old Cathayan'' <span style="color:red">as we received his highness’ order</span>. And [his highness] accepted that we classify Kim Ch’angjo’s<ref>Kim Ch’angjo (金昌祚; RR: Gim Changjo; ), the author of the ''New Edition of the Pak Interpreter''</ref> intentions by the means of the ''New Edition of the Park Interpreter''<ref>''Pak T’ongsa Sinsôk'' (朴通事新釋; RR: ''Bak T’ongsa Sinsôk''): a revised edition of the ''Pak T’ongsa'' (朴通事; RR: ''Bak T’ongsa''; early 15th century) from 1765</ref>. After this, <span style="color:red">he/we</span> annotated the book and obtained a new edition that does not affect communication. The present new edition gives priority to adapting to communication. Consequently, there often are ones who used to use <span style="color:red">standard pronunciations</span> and those who now follow the customs have no other alternative. If one desires to identify the standard pronunciations, the books ''The Correct Rimes of Hong Wu''<ref>''The Correct Rimes of Hong Wu' (洪武正韻, pinyin: ''Hong Wu Zhengyun''), a reference dictionary of rimes that was published in China in 1455.</ref> and the ''A Thorough Explanation of the Four Tones''<ref>'''A Thorough Explanation of the Four Tones'' (四聲通解, MR: Sasông T’onghae, RR: ''Saseong Tonghae''), an other dictionary of rimes for Chinese written by Ch’oe Sejin (崔世珍, RR, Choe Sejin) and published in 1517</ref> are extant; it is possible to conduct textual research through them. This is also something that one cannot not be aware of. In the embassy I met people from Lan Xang<ref>Lan Xang (Lao: ລ້ານຊ້າງຮົ່ມຂາວ) was a unified kingdom that existed from 1354 to 1707. Its territory had spread over parts of now’s Laos, Vietnam, China, Thailand, Myanmar and Cambodia</ref> who were speaking by the mean of the language of Yunnan people; they were <span style="color:red">probably retranslating</span>. Although they are short, <span style="color:red">???</span>, clear their throat and spit, there are [things] that they cannot [say], they however can manage to express the sentiments and things [that they want to express]. <span style="color:red">Would you believe it?/Really,</span> Their interpreters have <span style="color:red">a link with/have a monarchy</span>!
 <span style="color:red">If I may continue to write:</span> I went to Japan in [the year] dingmao<ref>Fourth year D-4 of the 60 year cycle, that is the year <span style="color:red">____</span> in this text.</ref> The roughness and clumsiness of the interpreters of the south was almost worse than in the north, thus I revised [the book] ''A Quick Interpretation of the New Language''<ref> ''A Quick Interpretation of the New Language'' (捷解新語, MR: Ch’ôp’aesinô, RR: Jeopaesineo) is textbook to learn Japanese that was published in 1676 by Kang Wusông (康遇聖, RR: Gang Wuseong).</ref>. In order to distinguish the differences between now and the past, I translated it all by taking [the differences] into account. In Japan there was someone whose name is Amenomori Hōshū<ref>Amenomori Hōshū (あめのもり ほうしゅう; 1668-1755) was a Japanese scholar of Zhu Xi's neo-Confucian school.</ref> and who could communicate in three languages. His younger brother had also a lot of ability at it. As for the custom of good comprehension and intelligence by distinguishing our <span style="color:red">country’s writings</span>, if one has an aspiration for the study of the ûm and hun<ref>Ûm (音, RR: eum, pinyin: yin) and hun (訓, RR: hun, pinyin: xun) are respectively the pronunciation of sinographs and their meaning in the vernacular language of non-sinophones.</ref>, how would it be difficult [for him] to <span style="color:red">make sense</span><ref>The idiom “kokch’ang pangt’ong” (曲暢旁通, RR: gokchang bangtong, pinyin: quchang pangtong) is also found in other Chinese and Korean texts although I do not know where it first came from.</ref>? Stretch and extend them, converge by categories and prolong them, and all possible things under heaver are accomplished<ref>This sentence is first used in the ''Book of Changes'' (, ''Yijing'') to talk about “the Eight Trigrams constituting a small completion”; it borrowed expressions from the ''Book of the Later Han'' (後漢書, pinyin: ''Hou Han Shu''; fifth century) which itself probably also found partly its inspiration in the ''Huainanzi'' (淮南子; second century BCE)</ref>. How come there are all [kinds of] <span style="color:red">meanings</span>? <span style="color:red">I shall exert myself at it</span>!

@@ 55번째 줄: / 55번째 줄: @@
 <span style="color:red">If I may continue to write:</span> I went to Japan in [the year] dingmao<ref>Fourth year D-4 of the 60 year cycle, that is the year <span style="color:red">____</span> in this text.</ref> The roughness and clumsiness of the interpreters of the south was almost worse than in the north, thus I revised [the book] ''A Quick Interpretation of the New Language''<ref> ''A Quick Interpretation of the New Language'' (捷解新語, MR: Ch’ôp’aesinô, RR: Jeopaesineo) is textbook to learn Japanese that was published in 1676 by Kang Wusông (康遇聖, RR: Gang Wuseong).</ref>. In order to distinguish the differences between now and the past, I translated it all by taking [the differences] into account. In Japan there was someone whose name is Amenomori Hōshū<ref>Amenomori Hōshū (あめのもり ほうしゅう; 1668-1755) was a Japanese scholar of Zhu Xi's neo-Confucian school.</ref> and who could communicate in three languages. His younger brother had also a lot of ability at it. As for the custom of good comprehension and intelligence by distinguishing our <span style="color:red">country’s writings</span>, if one has an aspiration for the study of the ûm and hun<ref>Ûm (音, RR: eum, pinyin: yin) and hun (訓, RR: hun, pinyin: xun) are respectively the pronunciation of sinographs and their meaning in the vernacular language of non-sinophones.</ref>, how would it be difficult [for him] to <span style="color:red">make sense</span><ref>The idiom “kokch’ang pangt’ong” (曲暢旁通, RR: gokchang bangtong, pinyin: quchang pangtong) is also found in other Chinese and Korean texts although I do not know where it first came from.</ref>? Stretch and extend them, converge by categories and prolong them, and all possible things under heaver are accomplished<ref>This sentence is first used in the ''Book of Changes'' (, ''Yijing'') to talk about “the Eight Trigrams constituting a small completion”; it borrowed expressions from the ''Book of the Later Han'' (後漢書, pinyin: ''Hou Han Shu''; fifth century) which itself probably also found partly its inspiration in the ''Huainanzi'' (淮南子; second century BCE)</ref>. How come there are all [kinds of] <span style="color:red">meanings</span>? <span style="color:red">I shall exert myself at it</span>!
-Written solemnly the 37th year xinsi<ref>Eighteenth year H-6 of the 60 year cycle, that is the year <span style="color:red">_____</span> in this text.</ref> of his highness, <span style="color:red">the last third</span> of the 8th month by Hong Kyehui<ref>Hong Kyehui (洪啓禧, RR: Hong Gyehui; 1703-1771)</ref>,  High Senior Official <span style="color:red">de rang inférieur?</span>, Second Great Composer of the <span style="color:red">______</span> Office of the Composers of the Great State Council  <span style="color:red"> standing on the left side</span>.
+Written solemnly the 37th year xinsi<ref>Eighteenth year H-6 of the 60 year cycle, that is the year <span style="color:red">_____</span> in this text.</ref> of his highness, the last third<ref>Each month could be divided in periods of 10 days.</ref> of the 8th month by Hong Kyehui<ref>Hong Kyehui (洪啓禧, RR: Hong Gyehui; 1703-1771)</ref>,  High Senior Official <span style="color:red">de rang inférieur?</span>, Second Great Composer of the <span style="color:red">______</span> Office of the Composers of the Great State Council  <span style="color:red"> standing on the left side</span>.
 |}

@@ 39번째 줄: / 39번째 줄: @@
 {|class="wikitable" style="width:100%; background-color:#ffffff;"
-! style="width:35%;"|Text ||| Translation
+! style="width:25%;"|Text ||| Translation
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+|
@@ 49번째 줄: / 49번째 줄: @@
 上之三十七年辛巳八月下澣崇禄大夫行議政府左参贊兼弘文館提學洪啓禧謹書。
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-The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four <span style="color:red">organs/(kinds of) functionaries</span> by which what differs is connected; in the east they are called ‘ji’, in the west they are called ‘xie’, in the south they are called ‘xiang’, in the north they are called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the Book of Rites (禮記, pinyin: Liji).</ref>. All of their kind examines <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] do nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If our country <span style="color:red">follows</span> the Central provinces, the mutual distance between their lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
+The people from the five regions<ref>Or the “five directions”, that is the north, the south, the east, the west and the center.</ref> differ in words and languages. The former kings established four officials by which what was differing was connected; in the east they were called ‘ji’, in the west they were called ‘xie’, in the south they were called ‘xiang’, in the north they were called ‘yi’<ref>According to Lung (2011:13), Ji (寄), Di (鞋), Xiang (象) and Yi (譯) are different words denoting translators and interpreters (only the latter would have kept that meaning); this passage is also a reference to the chapter “Royal Institutions” (王制, pinyin: Wangzhi) in the ''Book of Rites'' (禮記, pinyin: ''Liji'').</ref>. They were examining <span style="color:red">the superiority and inferiority of the common practices/the levels of the breathing</span>, the tensions of the teeth and the tongue, [they] were doing nothing more than following the times and adapting to the customs. The world was born a long time ago<ref>This sentence was also borrowed from a Confucian classic, more precisely from the section entitled “Teng Wen Gong” (滕文公下) of the Works of Mencius (孟子, pinyin: Mengzi).</ref>; the words and languages found places and are object to variation, <span style="color:red">from time to time/with the times</span> they are equivalent. Originally, like <span style="color:red">under the benefits/the flowing (down)</span> of water<ref>This expression is quoted a few years later in the Journal of the Royal Secretariat (承政院日記, RR: Seungjeongwon Ilgi, MR: Sûngjôngwon Ilgi), in the 28th day of the 10th month of the 7th year of the reign of King Sunjo (r. 1800-1834), that is in 1807.</ref>, <span style="color:red">it went/spread out</span> from the Central provinces<ref>This term refers to China.</ref> to the foreign countries; the irregularities of the [speakers’] teeth are not matching, and what differs from even a hair can yet lead you a thousand li astray <ref>Periphrasis of the sentence “差以豪氂，謬以千里” in the “Biography of Sima Qian” (司馬遷傳, pinyin: Sima Qian Zhuan) in the Book of Han (漢書, pinyin: Han Shu).</ref>, <span style="color:red">they greatly/the faults</span> are unequal to <span style="color:red">them/it</span>; the moon is not the same and the years are different<ref>The formula “月異而歲不同矣” was borrowed from either the Xin Shu (新書) or the later written Book of Han.</ref>. If our country <span style="color:red">follows</span> the Central provinces, the mutual distance between their lands does not go beyond than 2000 li. <span style="color:red">We observe</span> that the people of Min, Zhe, Yun and Gui<ref>Min (閩) is an old appellation of the Chinese Fujian (福建) province while Zhe (浙), Yun (雲) and Gui (貴) respectively refer to the provinces of Zhejiang (浙江), Yunnan (雲南) and Guizhou (貴州).</ref> can chatter a lot and communicate in the Youyan<ref>Youyan (幽燕) is an ancient region comprising Beijing and parts of modern Hebei and Liaoning provinces, in the North East of China</ref>; [their speeches] have great similarities and small differences. Only our country needs experienced interpreters; <span style="color:red">They all</span> raise the back of the tongue [letting it] idle or [moving it] with force, the thread of their speech is clumsy and obscure. The instruction of Mencius <span style="color:red">??????</span> is a truly good teaching. <span style="color:red">We, in the past/used to, established the substance/nature and</span> straightened the <span style="color:red">organs</span> by which, every year, we would have the assignment of differentiating the <span style="color:red">substance/nature</span> of the Chinese language <span style="color:red">(or it is talking about making people participate to examinations?)</span>. Therefore, the Chinese language of the people of the East<ref>Dongin (東人, MR: Tongin) is one of the ways the Koreans would designate themselves.</ref> is the most praised and refined compared to the one of others foreign countries. Within a hundred years, this happened <span style="color:red">but</span> the discipline of translating is <span style="color:red">eventually becoming bad</span>.
 We do not know when the ''Nogôldae'' was created nor the one who recorded it; it was also [written a] very careless [way]. Moreover, it has been a while [since then] and there has been changes [in the language]! Therefore, no wonder why it is not used. As for those who do interpretation in Beijing, they proceed only by relying on vague imitations and considerations; it is truly not possible to play the se zither with the pegs glued<ref>This means they may not stubbornly stick to old ways in the face of changed circumstances; it was probably directly borrowed from the Shiji (史記).</ref>. In the former times there were many renown interpreters; [among them] <span style="color:red">Zhou Tong</span><ref>I was not able to find out who that was. It is also possible that this is not a proper noun.</ref> was efficient and able, <span style="color:red">he</span> knew twice when hearing once, <span style="color:red">he</span> did not [make his translations] so different [from the original language]. Since recently, the usual practices got lost; those who get in [this position] without any qualification are also numerous; there is almost nobody that would be conform to being [working] between the two countries and those who are assigned [this task] are anxious about it. I once said that we cannot not rectify everyone [of them]; his highness agreed. I once said that we cannot not rectify everyone [that does translations]; his highness agreed. In the year gengcheng<sup>13</sup>, an order was carried out to go to Beijing and so [I] your minister followed it. At the time, the literati interpreter Pyôn Hôn<ref>Pyôn Hôn (邊憲; RR: Byeon Heon; 1707~?) was one of the author of this revised textbook.</ref> was an expert and he was renown because of his good Chinese; [I] your minister would only ask for his services. When we arrived in the Beijing embassy, he corrected [the sentences] point by point, classified with no difficulty [their] similarities and differences. He engaged in his assignment, <span style="color:red">followed the times/was on time</span> and adapted to the customs. And since he could not erase the original text, he combined [it to new contents] and record [new sentences]; it was be the intention of the essence [of the book].
-The book has been completed and <span style="color:red">we/he</span> gave it the title ''New Edition of the Old Cathayan'' <span style="color:red">as we received his highness’ order</span>. And we classified Kim Ch’angjo’s<ref>Kim Ch’angjo (金昌祚; RR: Gim Changjo; ), the author of the ''New Edition of the Pak Interpreter''</ref> intentions by the means of the ''New Edition of the Park Interpreter''<ref>''Pak T’ongsa Sinsôk'' (朴通事新釋; RR: ''Bak T’ongsa Sinsôk''): a revised edition of the ''Pak T’ongsa'' (朴通事; RR: ''Bak T’ongsa''; early 15th century) from 1765</ref> <span style="color:red">筵稟，蒙允</span>. After this, <span style="color:red">he/we</span> annotated the book and obtained a new edition that does not affect communication. The present new edition gives priority to adapting to communication. Consequently, there often are ones who used to use <span style="color:red">standard pronunciations</span> and those who now follow the customs have no other alternative. If one desires to identify the standard pronunciations, the books ''The Correct Rimes of Hong Wu''<ref>''The Correct Rimes of Hong Wu' (洪武正韻, pinyin: ''Hong Wu Zhengyun''), a reference dictionary of rimes that was published in China in 1455.</ref> and the ''A Thorough Explanation of the Four Tones''<ref>'''A Thorough Explanation of the Four Tones'' (四聲通解, MR: Sasông T’onghae, RR: ''Saseong Tonghae''), an other dictionary of rimes for Chinese written by Ch’oe Sejin (崔世珍, RR, Choe Sejin) and published in 1517</ref> are extant; it is possible to conduct textual research through them. This is also something that one cannot not be aware of. In the embassy I met people from Lan Xang<ref>Lan Xang (Lao: ລ້ານຊ້າງຮົ່ມຂາວ) was a unified kingdom that existed from 1354 to 1707. Its territory had spread over parts of now’s Laos, Vietnam, China, Thailand Myanmar and Cambodia</ref> who were speaking by the mean of the language of Yunnan people; they were <span style="color:red">probably retranslating</span>. Although they are short, <span style="color:red">???</span>, clear their throat and spit, there are [things] that they cannot [say], they however can manage to express the sentiments and things [that they want to express]. <span style="color:red">Would you believe it?/Really,</span> Their interpreters have <span style="color:red">a link with/have a monarchy</span>!
+The book has been completed and <span style="color:red">we/he</span> gave it the title ''New Edition of the Old Cathayan'' <span style="color:red">as we received his highness’ order</span>. And we classified Kim Ch’angjo’s<ref>Kim Ch’angjo (金昌祚; RR: Gim Changjo; ), the author of the ''New Edition of the Pak Interpreter''</ref> intentions by the means of the ''New Edition of the Park Interpreter''<ref>''Pak T’ongsa Sinsôk'' (朴通事新釋; RR: ''Bak T’ongsa Sinsôk''): a revised edition of the ''Pak T’ongsa'' (朴通事; RR: ''Bak T’ongsa''; early 15th century) from 1765</ref> <span style="color:red">筵稟，蒙允</span>. After this, <span style="color:red">he/we</span> annotated the book and obtained a new edition that does not affect communication. The present new edition gives priority to adapting to communication. Consequently, there often are ones who used to use <span style="color:red">standard pronunciations</span> and those who now follow the customs have no other alternative. If one desires to identify the standard pronunciations, the books ''The Correct Rimes of Hong Wu''<ref>''The Correct Rimes of Hong Wu' (洪武正韻, pinyin: ''Hong Wu Zhengyun''), a reference dictionary of rimes that was published in China in 1455.</ref> and the ''A Thorough Explanation of the Four Tones''<ref>'''A Thorough Explanation of the Four Tones'' (四聲通解, MR: Sasông T’onghae, RR: ''Saseong Tonghae''), an other dictionary of rimes for Chinese written by Ch’oe Sejin (崔世珍, RR, Choe Sejin) and published in 1517</ref> are extant; it is possible to conduct textual research through them. This is also something that one cannot not be aware of. In the embassy I met people from Lan Xang<ref>Lan Xang (Lao: ລ້ານຊ້າງຮົ່ມຂາວ) was a unified kingdom that existed from 1354 to 1707. Its territory had spread over parts of now’s Laos, Vietnam, China, Thailand, Myanmar and Cambodia</ref> who were speaking by the mean of the language of Yunnan people; they were <span style="color:red">probably retranslating</span>. Although they are short, <span style="color:red">???</span>, clear their throat and spit, there are [things] that they cannot [say], they however can manage to express the sentiments and things [that they want to express]. <span style="color:red">Would you believe it?/Really,</span> Their interpreters have <span style="color:red">a link with/have a monarchy</span>!
 <span style="color:red">If I may continue to write:</span> I went to Japan in [the year] dingmao<ref>Fourth year D-4 of the 60 year cycle, that is the year <span style="color:red">____</span> in this text.</ref> <span style="color:red">南譯之鹵莽</span> almost more than in the north; consequently, I revised [the book] ''A Quick Interpretation of the New Language''<ref> ''A Quick Interpretation of the New Language'' (捷解新語, MR: Ch’ôp’aesinô, RR: Jeopaesineo) is textbook to learn Japanese that was published in 1676 by Kang Wusông (康遇聖, RR: Gang Wuseong).</ref>. In order to distinguish the differences between now and the past, I translated it all according to them. In Japan there was someone whose name is Amenomori Hōshū<ref>Amenomori Hōshū (あめのもり ほうしゅう; 1668-1755) was a Japanese scholar of Zhu Xi's neo-Confucian school.</ref> and who could communicate in three languages. His younger brother had also a lot of ability at it. As for the custom of good comprehension and intelligence by distinguishing our <span style="color:red">country’s writings</span>, if one has an aspiration for the study of the ûm and hun<ref>Ûm (音, RR: eum, pinyin: yin) and hun (訓, RR: hun, pinyin: xun) are respectively the pronunciation of sinographs and their meaning in the vernacular language of non-sinophones.</ref>, how would it be difficult [for him] to <span style="color:red">make sense</span><ref>The idiom “kokch’ang pangt’ong” (曲暢旁通, RR: gokchang bangtong, pinyin: quchang pangtong) is also found in other Chinese and Korean texts although I do not know where it first came from.</ref>? Stretch and extend them, converge by categories and prolong them, and all possible things under heaver are accomplished<ref>This sentence is first used in the ''Book of Changes'' (, ''Yijing'') to talk about “the Eight Trigrams constituting a small completion”; it borrowed expressions from the ''Book of the Later Han'' (後漢書, pinyin: ''Hou Han Shu''; fifth century) which itself probably also found partly its inspiration in the ''Huainanzi'' (淮南子; second century BCE)</ref>. How come there are all [kinds of] <span style="color:red">meanings</span>? <span style="color:red">I shall exert myself at it</span>!