(Translation) 除蟲傳敎 - 편집 역사

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 http://sillok.history.go.kr/id/wva_200008
+<!--
 =='''References'''==
 <references/>
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 [[Category:2018 Hanmun Summer Workshop]]
 [[Category:Advanced Translation Group]]

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-(1) Sillok: 정조실록 48권, 정조 22년 4월 25일 己未 2번째기사 1798년 청 가경(嘉慶) 3년
+(1) 정조실록 48권, 정조 22년 4월 25일 己未 2번째기사 1798년 청 가경(嘉慶) 3년
 http://sillok.history.go.kr/id/wva_12204025_002
 (2) 승정원일기 1791책 (탈초본 94책) 정조 22년 4월 25일 기미 16/18 기사 1798년  嘉慶(淸/仁宗) 3년
 http://sjw.history.go.kr/id/SJW-G22040250-01600
-(3)  비변사등록 > 국역비변사등록 187책 > 정조 22년  1798년 04월25일(음)
 http://db.history.go.kr/item/compareViewer.do;jsessionid=ACC2B2F0A65BE12D7437FB34983A46C8?levelId=bb_187r_001_04_0350
 (4)정조실록 1권, 정조 대왕 행장(行狀)
 http://sillok.history.go.kr/id/wva_200008

@@ 142번째 줄: / 142번째 줄: @@
 </div>
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+(1) Sillok: 정조실록 48권, 정조 22년 4월 25일 己未 2번째기사 1798년 청 가경(嘉慶) 3년
+http://sillok.history.go.kr/id/wva_12204025_002
 =='''References'''==

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 {{Primary Source Document3
 |Image = 제충전교1.jpg
-|English =
+|English = Ordinance on Removing Pests
 |Chinese = 除蟲傳敎
 |Korean = 제충전교(''Jechungjeongyo'')
 |Genre = [[Royal Documents]]
-|Type =
+|Type = Decree
-|Author = Jeongjo
+|Author = King Jeongjo (r. 1776-1800)
 |Year = 1798
-|Key Concepts=
+|Key Concepts= ordinance, royal tombs, insects, Confucian thoughts and locus, benevolence
-|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
+|Translator = Ji-Hyun Lee, Sanghoon Na, Goeun Lee, Meng-Heng Lee
-|Editor =
+|Editor = Ji-Hyun Lee
 |Translation Year = 2018

← 이전 판		2018년 7월 20일 (금) 00:55 판
28번째 줄:		28번째 줄:

	The structure of this ordinance was built on Confucian thoughts and locus. This text began with the king’s highlighting the damage that the bugs cause. To show his reasoning for considering removing the harmful creatures, the ruler referred to several sources, such as the ''Classic of Poetry'', the ''Rites of Zhou'', and the sayings from Zhu Xi. However, the king raised another idea when he thought he should also treat the officials working for him well. To rationalize his reconsideration of the solution, he cited sentences from a poem written by Ouyang Xiu, the ''Compendium of Materia Medica'', ''Taiping Yulan'', and the ''Classic of Poetry''. By utilizing some locus supporting the banishment of the pests to challenge others justifying the execution of burning, at the end of this decree, King Jeongjo adopted the plans of purchasing insects and throwing them to marshlands and commanded his ministers to institutionalize the policies as what had been shown in the previous legal promulgation.		The structure of this ordinance was built on Confucian thoughts and locus. This text began with the king’s highlighting the damage that the bugs cause. To show his reasoning for considering removing the harmful creatures, the ruler referred to several sources, such as the ''Classic of Poetry'', the ''Rites of Zhou'', and the sayings from Zhu Xi. However, the king raised another idea when he thought he should also treat the officials working for him well. To rationalize his reconsideration of the solution, he cited sentences from a poem written by Ouyang Xiu, the ''Compendium of Materia Medica'', ''Taiping Yulan'', and the ''Classic of Poetry''. By utilizing some locus supporting the banishment of the pests to challenge others justifying the execution of burning, at the end of this decree, King Jeongjo adopted the plans of purchasing insects and throwing them to marshlands and commanded his ministers to institutionalize the policies as what had been shown in the previous legal promulgation.
		+
		+	The importance of this document is:
		+	1. It manifests the heavy reliance of Joseon court on Confucian ideals and ancient tradition because
		+	1-1. the king and his subjects are referring to Confucian writings even for matters dealing with insects (經史, 紫陽之訓, 歐陽脩詩)
		+	1-2. the king was concerned about ethics even for killing insects (生之德並行於其間, 於義有何悖乎). > the king’s care for the dead and the living (both people and insects)
		+
		+	2. This document shows the Confucian transfer of attitude toward the removal of pests 除蟲, which is quite different from the early Joseon dynasty (cf.세종실록 113권, 세종 28년 7월 15일 신사 1번째기사 (1446) http://sillok.history.go.kr/id/kda_12807015_001)

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

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 =='''Discussion Questions'''==
-. What references are being used by the king? And from which periods are those references from?
+. What references are being used by the king? And from which periods are those references?
 . What kind of insects was in the citation of the poet from Ouyang Xiu? What are the insects in this text? Which insect is the main focus of this text?

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 Based on the line of Ouyang Xiu’s poem, “With twenty official coins [paid] per du [of insects], the piled harvest is like a mountain of grains,” a model of purchasing insects was specially created, luckily doing half the work and doubling the achievement. But in my heart I have something I cannot comfort myself with. These insects--despite having no such contribution as that of bees or silkworms and their malice being severer than that of mosquitos or horseflies--are still squirmy living things, too.
-In accordance to the moral principle of a sage [saying], “Record the merit and reveal the harm,” we may certainly catch and eliminate them. When removing them, there ought to be a suitable way. We should make an order saying that the virtue of sparing life goes hand in hand with removing them but not [just] saying that they are harmful. There are distinctive gaps of magnitude stemming from what they are as creatures. Driving them away into the marshland is better than being severe and burning them.
+In accordance to the moral principle of a sage [saying], “Record the merit and reveal the harm,” we may certainly catch and eliminate them. When removing them, there ought to be a suitable way. We should make an order saying that the virtue of sparing life goes hand in hand with removing them but not [just] saying that they are harmful/Nobody should say that these insects are harmful. There are distinctive gaps of magnitude stemming from what they are as creatures. Driving them away into the marshland is better than being severe and burning them.
 Moreover, the line “lay hold of them and put them [in the blazing fire]” is just a talk/an expression. Burning and burying them was a real practice. The difference between the antiquity and the later era can be sufficiently observed. Earlier on, I heard that insects flying into the sea turned into fish or shrimps--it is [a story] about General Fubo governing Wuling which is still passed on as an explicit manifestation.

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-This ordinance by King Jung Jo is to remove the bugs from the royal tombs. It shows the King’s decision of how to deal with those insects that damage the trees planted around the graveyards: hiring people to catch pests and, in turn, driving them into marshland rather than burning them to death. By revealing the ruler’s logic of why he raised the alternative, this text also reflects his being influenced by Neo-Confucianism.
+This ordinance by King Jeongjo is to remove the bugs from the royal tombs. It shows the king's decision of how to deal with those insects that damage the trees planted around the graveyards: hiring people to catch pests and, in turn, driving them into marshland rather than burning them to death. By revealing the ruler’s logic of why he raised the alternative, this text also reflects his being influenced by Neo-Confucianism.
-In 1798, King Jung Jo learned that the trees growing around royal tombs were damaged by insects. After receiving this information, the King initially demanded the authorities to catch the bugs, trying to bring the lasting peace to his deceased ancestors with officials’ physical work, namely, catching the pests and then burning them as precedents in Tang China showed. However, he quickly realized that officials were also his people, of whom he should take care, and whose working force should not be abused. The ruler of the Chosŏn then changed his mind. He decided to financially reward the subjects who gathered the harmful creatures. And, instead of burning them, he also commanded administrations to drive those evil beings into marshland, showing his respect to the righteousness and Heaven’s virtue of sparing lives. His shift between the two plans in this ordinance laid out the Neo-Confucianized mentality of a Chosŏn king.
+In 1798, King Jeongjo learned that the trees growing around royal tombs were damaged by insects. After receiving this information, the king initially ordered the authorities to catch the bugs, trying to bring the lasting peace to his deceased ancestors with officials’ physical work, namely, catching the pests and then burning them as precedents in Tang China showed. However, he quickly realized that officials were also his people, of whom he should take care, and whose working force should not be abused. The ruler of the Joseon dynasty then changed his mind. He decided to financially reward the subjects who gathered the harmful creatures. And, instead of burning them, he also commanded administrations to drive those noxious beings into marshland, showing his respect to the righteousness and Heaven’s virtue of sparing lives. His shift between the two plans in this ordinance laid out the Neo-Confucianized mentality of a Joseon king.
-The structure of this ordinance was built on Confucian thoughts and locus. This text began with the king’s highlighting the damage that the bugs cause. To show his reasoning for considering burning the harmful creatures, the ruler referred to several sources, such as the ''Classic of Poetry'', the ''Rites of Zhou'', and the sayings from Zhu Xi. However, the king raised another idea when he thought he should also treat the officials working for him well. To rationalize his reconsideration of the solution, he cited sentences from a poem written by Ouyang Xiu, the ''Compendium of Materia Medica'', ''Taiping Yulan'', and the ''Classic of Poetry''. By utilizing some locus supporting the banishment of the pests to challenge others justifying the execution of burning, at the end of this decree, King Jung Jo adopted the plans of purchasing insects and throwing them to marshlands and demanded his ministers to institutionalize the policies as what had been shown in the previous legal promulgation.
+The structure of this ordinance was built on Confucian thoughts and locus. This text began with the king’s highlighting the damage that the bugs cause. To show his reasoning for considering removing the harmful creatures, the ruler referred to several sources, such as the ''Classic of Poetry'', the ''Rites of Zhou'', and the sayings from Zhu Xi. However, the king raised another idea when he thought he should also treat the officials working for him well. To rationalize his reconsideration of the solution, he cited sentences from a poem written by Ouyang Xiu, the ''Compendium of Materia Medica'', ''Taiping Yulan'', and the ''Classic of Poetry''. By utilizing some locus supporting the banishment of the pests to challenge others justifying the execution of burning, at the end of this decree, King Jeongjo adopted the plans of purchasing insects and throwing them to marshlands and commanded his ministers to institutionalize the policies as what had been shown in the previous legal promulgation.
 =='''Original Script'''==

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 ||
-(translation)
+(Translation)
 The [ordinance] message says:
 Insects are reducing/damaging fine crops and noble trees [around royal tombs]. How could we not capture and eliminate them? Looking into the classics and history, from the past there had been such positions as that of Mr. Shu and Mr. Jian in “Zhouguan,” all installed for such work. Those feeding on sprouts are myeong (myŏng 螟), those feeding on leaves are teuk (tŭk 螣), those feeding on roots are mo 蟊, and those feeding on joints are jeok (jŏk 賊).