"(Translation) 朴趾源 擬請疏通疏"의 두 판 사이의 차이
장서각위키
(→Student 2 : Ze, Xiaoyi) |
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| (사용자 6명의 중간 판 22개는 보이지 않습니다) | |||
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|Author = 朴趾源 | |Author = 朴趾源 | ||
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|Key Concepts= | |Key Concepts= | ||
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]] | |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]] | ||
| 15번째 줄: | 15번째 줄: | ||
}} | }} | ||
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=='''Introduction'''== | =='''Introduction'''== | ||
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=='''Original Script'''== | =='''Original Script'''== | ||
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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。 國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過 國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺 遺才之歎。私家 缺 嚴 缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威 缺 殊。而無益於 國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於 | 1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。 國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過 國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺 遺才之歎。私家 缺 嚴 缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威 缺 殊。而無益於 國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於 | ||
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以 祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。 筵陳箚論。前後相望。 列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不 臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之 缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於 國家。而禁錮之廢絶之 缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺 而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况 國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之 缺 產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我 朝爲都評議使。若以我 朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。 | 通朝耳。然而膠守名分之論。則枳塞轉深。諉以 祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。 筵陳箚論。前後相望。 列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不 臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之 缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於 國家。而禁錮之廢絶之 缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺 而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况 國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之 缺 產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我 朝爲都評議使。若以我 朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。 | ||
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與 缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由 缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕 | 流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與 缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由 缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕 | ||
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末品之中。雖其守分行素。佚厄而不愍。 聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則 朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。 朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。 | 末品之中。雖其守分行素。佚厄而不愍。 聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則 朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。 朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。 | ||
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。 大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于 朝曰。本朝人物。少於中國。而又有分別適 | 貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。 大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于 朝曰。本朝人物。少於中國。而又有分別適 | ||
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及 宣廟時申濆等一千六百人。上章籲寃。 上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應 旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。 上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應 旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願 上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉 祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦 | 庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及 宣廟時申濆等一千六百人。上章籲寃。 上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應 旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。 上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應 旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願 上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉 祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦 | ||
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開 國之定制。百年之後。 宣廟始許赴擧。及 仁祖。又許三曹。由是觀之。 列朝更張變通之 聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於 朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我 殿下軆天莅物。 聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分 國制兩事而已。噫。遐方之 | 繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開 國之定制。百年之後。 宣廟始許赴擧。及 仁祖。又許三曹。由是觀之。 列朝更張變通之 聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於 朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我 殿下軆天莅物。 聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分 國制兩事而已。噫。遐方之 | ||
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但 朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死 國家之不暇矣。今日王政之大者。無過於此 大聖人壽考作人之功云云。 | 人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但 朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死 國家之不暇矣。今日王政之大者。無過於此 大聖人壽考作人之功云云。 | ||
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=='''Discussion Questions'''== | =='''Discussion Questions'''== | ||
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| 82번째 줄: | 76번째 줄: | ||
=='''Further Readings'''== | =='''Further Readings'''== | ||
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* View together with '''~~'''. | * View together with '''~~'''. | ||
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| 186번째 줄: | 180번째 줄: | ||
夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由 缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。 | 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由 缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。 | ||
| − | + | Generally, rituals are used all-embracingly. That is why the branches of the family are important. Even though one is the son of a concubine, he still can lead and be included in them. | |
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| + | The laws for inheriting the father’s positions do not restrict main or secondary sons; this is because it is a good practice. | ||
| + | ''The Offices of Zhou'' (周官, also known as the Rites of Zhou) details the system of officials established by the Duke of Zhou (周公, acted as regent during the Zhou dynasty and his generally viewed as meritious ruler). The ''Table of Occupants of High State Offices'' (百官公卿表, a table in the Book of Han showing the process of official appointment in the Han) in the ''Book of Han'' (漢書, the official history of the former Han dynasty by Ban Gu) distinguishes the different positions. Then within them, we should be able to find quite a lot texts that prohibit or obstruct secondary sons! According to my, your servant’s, examination of the various rites and laws, there is nothing to base this on. | ||
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| + | Your servant has heard, that since old the obstruction and ignorance toward secondary sons has its origin in a [missing] [# some versions of the text identify the missing characters as: 國初罪, meaning misconduct from the beginning of the dynasty.] | ||
| + | Chancellor Jeong Dojeon (鄭道傳, Chŏng Tojŏn, 1342-1398) was the descendant of a secondary son. Once Counselor Seo Seon (徐選, Sŏ Sŏn, 1367-1433) was humiliated by a slave Jeong favored, and thought how he could get revenge, and even of ways to topple Jeong. For this Seo used discussions of social status (名分) as a pretext and was only satisfied after Jeongs death. | ||
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| + | If this story would not have happened, this law would have been executed anyway. But when it was promulgated, Jeong Dojeon was just executed for his crimes. Therefore this story easily spread and this law was easily put in effect and so it was endorsed by Gang Huimaeng (姜希孟, Kang Hŭimaeng, 1424-1483) and An Wi (安瑋, 1491-1563), who when they first drafted the Great Code of Administration (經國大典) took this provisions without deliberation. | ||
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| 212번째 줄: | 215번째 줄: | ||
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*Translations: | *Translations: | ||
| − | + | 今之庶孽。<span style="color:red">郞署</span>猶不得爲。<span style="color:red">侍從</span>安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。 | |
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| − | Nowadays secondary sons are not allowed to become even a | + | Nowadays secondary sons are not allowed to become even <span style="color:red">a court secretary</span>, how can they dare to expect becoming <span style="color:red">an aide of the king</span>? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19.</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans. |
*Discussion Questions: | *Discussion Questions: | ||
| 224번째 줄: | 227번째 줄: | ||
其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。 | 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。 | ||
| − | [If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{ | + | [If] they do not have either talent, grace, wisdom, capability, it is fine. [Yet] if they expect true and plurial knowledge, then they have to develop talent and virtue on their own. Therefore {{couldnt}} {{Gu'an}} be ashamed from being as a secondary son<sup></sup>? That being the case, if secondary sons enter the literati class, they will exchange but do not gain friendship, they will be initimate but not gain {{seniority}}. They do not have the way of heartfelt advices and mutual learning of the virtuous. They have no way out to the righteousness of polishing their style and get more talentuous. As for the moments of expressing [oneself], the different grades of courtesy are extremely severe. As for the circumstances of courteous behaving<sup>3</sup>, slanders happen unexpectedly. For this reason we discuss about it. In the proper relationships, what does not die and remains is only a one thing<sup>4</sup> of the husband and the wife. Alas! The anxiety of having talent, wisdom and {{transmitting}}<sup>5</sup> but not being anyone, the deliverance of the proper relationship and the immoral. It is said that secondary sons do not have talent and wisdom. It is also said, that since they are so, their status is correct. How can this be logic? |
| 236번째 줄: | 239번째 줄: | ||
<sup>1</sup> 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty. | <sup>1</sup> 庶孽: sons of concubines; they are considered illegitimate during the Yi dynasty. | ||
| − | <sup>2</sup> 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan | + | <sup>2</sup> 顧安 {{(pinyin: Gù'ān; 1289-1365): a famed Chinese painter of the Yuan dynasty.}} |
<sup>3</sup> 揖讓: when a host or a guest invites the other to enter or sit somewhere first. | <sup>3</sup> 揖讓: when a host or a guest invites the other to enter or sit somewhere first. | ||
| 262번째 줄: | 265번째 줄: | ||
When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous? | When serving liquors to conduct a ritual of ancestor worship, how could they feel like communicating with ancestors? When conducting a ritual of ancestor worship that generates the smell of sacrifices, how they make the essence of the living interact with that of the dead? The Book of Songs said: “Before the day to do the worship, a man could not sleep because he thinks of the two.” The two refers to his parents. Therefore, people said: “If the man really loves his parents, he will treat them as they were alive; if the man sincerely treats his parents, he will treat them as they were quite noticeable.” This is the worship done by Junzi. However, instead of choosing the one who has close blood relation, people select the one who has the far blood relation to conduct the ancestor worship. How could they feel as if their ancestors were noticeably alive? This disobeys the rule set by the Heaven. Ritually, (if doing in this way) it alienates ancestors; legally, it deceives sovereigns. Your subject always strongly hates it. Generally, the discourse on the moral obligation is dominant, so the custom is hard to be changed. Within a family, this principle of dividing and limiting that applies to their members is generally similar to the one that applies to non-members. What’s more exaggerated is that, as to father and older brothers, they enslave and imprison their sons and younger brothers. As to the members of a clan, they are ashamed to be a group with those people. Some are erased from the genealogy of a branch of a clan; others are separately named among the generation. Those people (who like to do this) merely pay respect to the secondary line of the clan; rather, they ignore the primary line of the clan. If so, wouldn’t it be morally too harsh and less generous? | ||
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| + | 先正臣趙光祖建白于 朝曰。本朝人物。少於中國。而又有分別適庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及 宣廟時 申濆等一千六百人。上章籲寃。 上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 | ||
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| + | The former righteous minister Jo Gwangjo proposed in the court: “The notables in our court is not as many as that in the Chinese court. Also, there is a legal discrimination toward illegitimate sons. Generally, should there be the difference between legitimate and illegitimate sons in terms of people’s and ministers’ mind of demonstrating loyalty? Offering governmental positions based on bias is the thing I deeply feel sorry for. Please choose the merited ones among the illegitimate sons. Since some descendants of celebrities and nobles who may not comply with their obligations, it is necessary to legalize regulations on them.” When it came up to the period under King Seonjo’s reign, 1600 people, including Sin Bun, submitted memorials to the king to file an appeal for this discriminated system. The king then gave his royal instruction: “sunflowers and the flowers and leaves of winged beans tend to grow toward the direction where the sun is, and among them there is no differentiation between the main and secondary branches. If people and ministers want to express their loyalty to kings, how could there be a differentiation between legitimate and illegitimate son?” For this reason, the former righteous minister Yi I first suggested the proposal of offering governmental positions to both legitimate and illegitimate sons. Illegitimate sons then first time had the chance to take the civil service examination. The former righteous minister Sung Hoon and Jo Heon all submitted memorials to kings to ask for allowing illegitimate sons to be assigned to high positions in the government. | ||
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| + | *Footnotes: | ||
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| + | 《禮記正義》: 『「焄蒿淒愴，此百物之精也」者，焄，謂香臭也，言百物之氣，或香或臭。蒿，謂烝出貌，言此香臭烝而上，出其氣蒿然也。「淒愴」者，謂此等之氣，人聞之情有淒有愴。「百物之精也」者，人氣揚於上為昭明，百物之精氣為焄蒿淒愴，人與百物共同，但情識為多，故特謂之「神」。此經論人，亦因人神言百物也。「神之著也」者，人氣發揚於上為昭明，是人神之顯著。』、『「眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土」』、 | ||
| + | 『正義曰：此一經明鬼神之事。「眾生必死」者，言物之眾賓而生必皆有死。「死必歸土」者，言萬物死者皆歸於土。此一經因而言物，實是本說人也。「此之謂鬼」者，鬼，歸也，此歸土之形，故謂之鬼也。「骨肉斃於下，陰為野土」者，此覆說歸土之義也。言死，骨肉斃敗於地下，依陰於地為野澤土壤。謂在田野，故稱為「野土」。俗本「陰」作「蔭」字也。』、『其氣發揚於上，為昭明，焄蒿淒愴，此百物之精也，神之著也。焄，謂香臭也。蒿，謂氣烝出貌也。上言眾生，此言百物，明其與人同也，不如人貴爾。』、『《詩》云：「明發不寐，有懷二人。」文王之《詩》也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半，饗之必樂，已至必哀。」明發不寐，謂夜至旦也。祭之明日，謂繹日也。言繹之夜不寐也，二人，謂父、母，容屍侑也。』、『「致愛則存」者，謂孝子致極愛親之心，則若親之存，以嗜欲不忘於親故也。「致愨則著」者，謂孝子致其端愨敬親之心，則若親之顯著，以色不忘於目、聲不忘於耳故也。「著、存不忘乎心」者，言如親之存在，恆想見之，不忘於心。既思念如此，何得不敬乎！』、『正義曰:此一經明祭之日孝子想念其親入室 僾然必有見乎其位者謂祭之 日朝初入廟室時也初入室陰厭時孝子當想象僾僾髣髣見也詩云愛而不見見如見親之在神位也故論語云祭如在』 | ||
*Discussion Questions: | *Discussion Questions: | ||
| 276번째 줄: | 289번째 줄: | ||
斷而行之。故知事臣金壽弘䟽請通用。事竟不行。 | 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。 | ||
| − | "I beg you to make a decision." Kim | + | "I beg you to make a decision." Kim Suhong(金壽弘 MR: Kim Suhong, 1601-1681), the deceased Second Deputy Director of the Royal House Administration submitted a memorial to ask appointment of secondary sons, which never happened. |
故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。 | 故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。 | ||
| − | Yi | + | Yi Mu (李袤 MR: Yi Mu, 1600-1684), the deceased minister [also] submitted a memorial asking for secondary sons' employment when he was Inspector-General. [Nonetheless,] Kim Hui (金徽 MR: Kim Hui, 1607-1677), the First Royal Seceretary declined this memorial not to be submitted. |
其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。 | 其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。 | ||
| − | After then, Choe | + | After then, Choe Seokjeong (崔錫鼎 MR: Ch'oe Sŏkchŏng, 1646-1715) the deceased <span style="color:red">相臣</span><ref>삼의정 즉, 영의정·좌의정·우의정을 일컬음</ref> submitted a memorial to employ secondary sons when he was in the post of Minister of Personnel. Such discussions continued for a long time, but they were never carried out. How can this be so? |
噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。 | 噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉祖宗之法。 | ||
| 298번째 줄: | 311번째 줄: | ||
Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed. | Their adherence to false customs has resulted in vulgarization; yet they do not realize that the order is being destroyed. | ||
| + | 名分之說。臣已辨之悉실矣。請於更張舊制之論。復得而極言之。 | ||
| + | As for the discussion on <span style="color:red">justifying the cause 名分</span>, your subject has already elaborated thoroughly. I beg you another chance to present an appeal on reforming the old system. | ||
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| + | 夫法久則弊。事窮則通。<span style="color:red">故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦繼述也。</span> | ||
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| + | Old regulations are bound to decay; predicaments are sure to resolve. For this reason, | ||
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| + | 固執更張。惟其時宜。則其義一也。 | ||
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| + | Regardless of preserving or reforming, only if it is done on time, the significance of it is the same. | ||
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| + | 詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。 | ||
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| + | ''The Book of Poetry'' goes, “Heaven gave birth to the multitudes of the people, 莫非爾極.<ref>《詩·周頌》立我烝民，莫非爾極。又取止也。Book of Poetry, <Odes of the Temple and the Altar> </ref>惟精惟一。允執厥中.<ref>人心惟危，道心惟微，惟精惟一，允執厥中, 危則難安，微則難明，故戒以精一，信執其中也</ref> | ||
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*Discussion Questions: | *Discussion Questions: | ||
| 356번째 줄: | 388번째 줄: | ||
[[Category:2018 Hanmun Summer Workshop]] | [[Category:2018 Hanmun Summer Workshop]] | ||
[[Category:Advanced Translation Group]] | [[Category:Advanced Translation Group]] | ||
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2022년 2월 15일 (화) 01:12 기준 최신판
| Primary Source | ||
|---|---|---|
 |
Title | |
| English | Status change in late Joseon Society | |
| Chinese | 擬請疏通疏 | |
| Korean(RR) | 의청소통소(Uicheongsotongso) | |
| Text Details | ||
| Genre | Literati Writings | |
| Type | ||
| Author(s) | 朴趾源 | |
| Year | ||
| Source | ||
| Key Concepts | ||
| Translation Info | ||
| Translator(s) | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group) | |
| Editor(s) | ||
| Year | 2018 | |
Introduction
Original Script
| Image | Text |
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1. 云云天之降才。非爾殊也。故顚蘖騈枝。均霑雨露。朽株糞土。蒸出菌芝。聖人致治。士無貴賤。詩云文王壽考。遐不作人。是以王國克寧。駿聲不已。嗚呼。 國朝廢錮庶孽三百餘年矣。爲大敝政無過於此。稽之往古而無其法。攷諸禮律而無所據。則此不過 國初宵小之臣。乘機售憾。遽成大防。而後來當途之人。託論名高。襲謬成俗。年代浸遠。因循不革矣。由是而公朝專尙門閥。缺 遺才之歎。私家 缺 嚴 缺。爲斁倫之端。以之立後於支族。則率犯欺君之科。歸重於外黨。則反輕宗本之義。噫嘻等威 缺 殊。而無益於 國軆。區限太刻。而少恩於家庭。夫自家之庶孽。則誠足卑矣。非可絀於擧世一門之名分。則固當嚴矣。非可論於 |
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通朝耳。然而膠守名分之論。則枳塞轉深。諉以 祖宗之制。則更張猝難。玩愒至今。因循而不革者何也。於古則無稽。於禮則無攷。而爲有國大痼深弊。則先正名臣深識治道者。莫不以此爲先恢張公理。必欲疏通。 筵陳箚論。前後相望。 列聖建中, 治軆蕩蕩, 設官須賢, 分職惟能, 一軆均[視]。豈復差[別]於[母族之貴賤]哉。故未甞不 臨朝博詢。䀌然矜惜。思所以通變疏滌之道。只緣士族權重。議論在下。淸途華貫。固所已有。則猶恐歧路多旁。權衡有分。同是世胄。2. 銖秤縷度。一經政注。羞怒橫集。彈軋蜂起。况乃庶孽名膠跡泥。久屈於世。不肯等列。固其勢也。雖然。此實專門濟私之 缺。大非有國共公之通道也。臣請極言其失也。夫庶孽之與正嫡。誠有差等。而顧其家世。亦一士族。固何負於 國家。而禁錮之廢絶之 缺。不得齒衿紳之列哉。孟子曰。無君子莫治野人。無野人莫養君子。夫君子野人。以位言也。缺 而明明揚側陋。帝堯之官人也。立賢無方。成湯之求治也。繇是觀之。三代之時。已有君子小人之別。而擧人之際。固無間乎貴賤。不問其彙類。而况 國朝所謂庶孽。世有簪纓。門閥燀赫。則寧可以母族之卑微。混蔑其本宗之華顯也哉。晉唐以來。漸尙閥閱。然而江左衣冠。不擯陶侃王謝。貴族亦齒周顗蘇𨘀。乃蘇瓌之 缺 產。而位至平章。李愬乃李晟之孽子。而官至太尉。韓琦范仲淹。爲宋賢相。胡寅陳瓘鄒浩。爲世名儒。當世不以庶孽錮禁者何也。誠以論人門閥者。只重其父世。不問其母族。其不重母族者何也。重本宗也。3. 夫然則母族雖顯。父世甚微。則其不可以華閥著稱。亦且明矣。勝國之時。鄭文培爲禮部尙書。李世璜爲閤門祇侯。權仲和以大司憲。亦入我 朝爲都評議使。若以我 朝之法律之。則陶周之賢。將不廁衣冠。蘇李之才。將不得將相。韓琦范仲淹胡寅陳鄒之徒。擧將抑塞禁廢。文而芸舘。蔭而典獄。位不離流品。祿不過升斗。而功業志節。將不得赫然當世。 |
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流光於百代耶。此臣所謂稽之往古而無其法者也。經曰。庶子不得爲長子三年。鄭玄註曰。庶子者。爲父後者之弟也。言庶者。遠別之也。夫庶子雖與 缺。而其截然別而遠之者。如此其嚴。至於妾子之賤。爲尤卑於庶子。而更無所區別於庶子何也。禮所以序也。故宗無二本。殺無再降也。記曰。父母有若庶子庶孫甚愛之。沒身敬之不衰。陳澔註曰。賤者之所生也。夫父母之所愛。雖妾之子猶尙引而重之。不敢疏略而外之者。亦所以重本而尊宗也。會典曰。凡襲職替職。無適子孫。則庶長子襲替。庶長子。妾子之謂也。夫禮所以別嫌疑也。故正名而定分。則雖同母之適弟。尙且別而遠之也。4. 夫禮所以厚也。故重其本支。則雖妾之賤子。尙且引而內之也。律之所以襲替父職。不以適庶爲拘者。良以此也。周官周公之定官制也。漢之百官表所以分庶品也。禁錮庶孽之文。不少槪見焉。此臣所謂攷諸禮律而無所據者也。臣甞聞之古傳。錮廢庶孽。葢亦有由 缺。相鄭道傳庶孽子也。右代言徐選爲道傳寵奴所辱。思所以報仇者。及道傳敗。選乃傅會名分之論。逞快一辱於旣死之後。非爲其言之必立。其法之必行也。方是時。道傳以罪新誅。所以其言易售而其法易成也。贊成姜希孟安瑋等。草創大典。文理未遑。庶孽停科錮仕之論。條列撰入。及戊午之禍。士流積怨於子光。無所發憤。禁錮庶孽之論。益嚴且深。其所洩怒。誠亦悲矣。雖然。自古亂賊。豈專出於子光者流哉。不幸一出於庶孽之中。而因一子光盡塞庶孽。則若不幸而接跡於士族。亦將何法而處之耶。嗚呼。儒宗文師。磊落相望。一轉而局於名分之論。再轉而屈於門地之尙。宋翼弼，李仲虎，金謹恭之道學。朴枝華，李大純，曺伸之行誼。魚無迹，魚叔權，楊士彥，李達，辛喜季，梁大樸，朴淲之文章。柳祖認，崔命龍，柳時蕃之才諝。6. 上可以黼黻大猷。下可以標準一世。而卒老死於蓬蓽之下。時有間沾微祿者。碌碌栖息於冗仕 |
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末品之中。雖其守分行素。佚厄而不愍。 聖王之所以設官分職待賢守能之意。果安在也。至若李山謙，洪季男奮義糾旅。摧破倭賊。權井吉沫血誓衆。入援南漢。其忠膽義肝。猶能自振於衆棄之中。如彼其卓卓也。然而時平世恬。則 朝廷之上。漠然相忘。曾不識其何狀。此古人所謂所用非所養也。臣甞慨然於此也。以近事觀之。洪霖一孱孽。白頭閫幕。凄凉口腹之計。而猝然殉難。凜然有烈士之風。 朝廷不惜褒贈之典。雖加以非常之職。與其生爲百夫之長。屹然臨城。則其固圉捍患。豈特幕府之一死也哉。噫。禁錮之不足而棄絶之。使其固有之倫常。不得自列於平人。則恩莫重於父子。而不敢稱父。義莫大於君臣。而不得近君。老者坐末。而庠塾無長幼之序。耻與爲類。而鄕黨無朋友之道。孔子曰。必也正名乎。子而父。父父而子子。兄兄而弟弟。此所以正其名也。故人倫之尊稱。莫加於父兄。而今之庶孽則不然。子弟之於父兄。猶不敢斥然正而呼之。自同奴僕之於其主。所謂名分者。適庶之謂也。豈爲其稱謂之間。不得曰父曰兄。下同於奴僕之賤。然後迺謂之嚴名分而別適庶也哉。7. 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。 |
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貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。8. 其無才美賢能則已。若其諒直多聞。才德賢我。則顧安可以庶孽恥之哉。然而庶孽之於士族。相交而不得友。相親而不得齒。無忠告責善之道。絶琢磨切偲之義。言辭之間。禮數太苛。揖讓之際。謗讟橫生。由是論之。倫常之中。不絶而僅存者。惟夫婦一事耳。嗚乎。才賢遺而莫之恤。倫常斁而莫之救。曰庶孽無才賢。亦曰如此而後名分正。是豈理也哉。夫無子而立後者。所以繼祖而傳重也。昔石駘仲無適子有庶子六人。卜所以爲後者。祁子兆是擇賢也。唐律諸立嫡違法者。徒一年。議者曰。適妻之長子爲適子。婦人年五十以上。不復乳育。則許立庶子爲適。不立長者律亦如之。是防亂本也。 大明律凡立適子違法者杖。適妻年五十以上無子者。得立庶長子。不立長者同罪。經國大典適妾俱無子。然後取同宗之支子而爲後。於是焉官斜私契。明證攷據。然後廼得告君。重造命也。世之士夫熟習見聞。率蹈謬規。正適無男。則雖多衆妾之子。反爲門戶之私計。割情忍愛。杜撰告君之文。取嗣支族。不擇遠近。噫。父傳子繼。血脉相承。祖祀孫將。氣類以感。今也徒拘適庶之分。或有遠取乎族。系旣踈之後。以奉其先靈。此正古人所謂所不知何人耳。9. 挾甒灌鬯。夫何怳惚之有乎。焄蒿凄愴。夫何精氣之交乎。詩云。明發不寐。有懷二人。二人者。父母之謂也。故曰。致愛則存。致愨則著。君子之祭也。然而舍其親而求諸踈。以祭其先人。夫何僾然著存之有乎。逆天理畔人情。以禮則遠祖。以法則罔君。臣甞痛恨於此也。夫名分之論勝。而習俗難變。門庭之內。區限之法。殆同外人。甚者至於父兄。而奴虜其子弟。宗族恥於爲類。或有黜於族派之譜者。或有別其排行之名者。此但歸重於外黨。而不知反輕乎本宗。則此於倫常。不其太刻而少恩乎。先正臣趙光祖建白于 朝曰。本朝人物。少於中國。而又有分別適 |
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庶之法。夫人臣願忠之心。豈有間於適庶。而用舍偏隘。臣竊痛惜。請於庶孽中擇才而用之。貴顯之後。或有亂分之罪。嚴立科律。及 宣廟時申濆等一千六百人。上章籲寃。 上下敎曰。葵藿向陽。不擇旁枝。人臣願忠。豈必正適。於是先正臣李珥首建通用之議。始得赴擧。先正臣成渾，先正臣趙憲。連上封事。各請其通融淸要。 10. 仁廟時故相臣崔鳴吉爲副提學。與舘僚沈之源，金南重，李省身應 旨聯章。請通用庶孽。其言甚切。故相臣張維亦上䟽啓論。 上下其議。於是故相臣金尙容爲吏曹判書回啓曰。天之生才。無間適庶。而禁錮之法。所未有於古今也。玉堂箚陳。可見公議。欲爲痛革宿弊。應 旨切言。請議大臣定奪。事下備局。故相臣李元翼，尹昉等議曰。卑薄庶孽。天下萬古所無之法。儒臣箚陳大有所見。故相臣吳允謙議曰。禁錮庶孽。古今天下所未有之法。朝廷用賢收才而已矣。貴顯之後。名分紊亂。則邦憲固嚴。非可慮也。戶曹判書沈悅，順興君金慶徵，工曹判書鄭岦，判决事沈諿，同知鄭斗源，護軍權帖立異。都承旨鄭蘊陳䟽立異。先正臣宋時烈甞擬䟽引鄭道傳。猶爲大提學。葢防限之法。出於中世。請一切䟽通。䟽未果上。而載尤菴集中。且先正臣朴世采啓曰。庶孽之中。雖有奇才異等。無以進用。請大加通變。願 上勿滯於流俗。勿拘於常規。自見必然之理。11. 斷而行之。故知事臣金壽弘䟽請通用。事竟不行。故判書臣李袤爲大司憲。上䟽通用庶孽。都承旨臣金徽郤之䟽未上。其後故相臣崔錫鼎爲吏曹判書上䟽。請通用庶孽。然議久不行者。何也。噫。專門濟私之計。深則膠守名分之論。通塞與奪之權。重則反諉 祖宗之法。忍情棄恩而蔑重本。舍親取䟽而故欺君。襲謬成俗。而不知斁倫。銖稱縷度而莫恤遺才。名分之說。臣已辨之悉矣。請於更張舊制之論。復得而極言之。夫法久則弊。事窮則通。故時當遵守而遵守者。廼繼述也。時當通變而通變者。亦 |
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繼述也。固執更張。惟其時宜。則其義一也。詩云。天生烝民。莫非爾極。書曰。惟精惟一。允執厥中。夫極者。理之盡也。中者。義之當也。洪範曰。無偏無陂。王道平平。此之謂也。况且禁錮之法。稽之往古而無其法。攷諸禮律而無所據。初出於一人之售憾。而本非開 國之定制。百年之後。 宣廟始許赴擧。及 仁祖。又許三曹。由是觀之。 列朝更張變通之 聖意。斷可知矣。嗟乎。生爲庶孽。爲世大僇。禁錮顯要。而踈逖於 朝廷。遷就名謂。而迫隘於家庭。長幼亂於庠塾。朋友絶於鄕黨。踪跡臲卼。身世踽凉。如負大何。則人賤之。窮無所歸。靡所措躬。或遯跡而自靖。離群而尙志。則謂之驕傲。或脅肩而取憐。屈膝而苟容。則謂之鄙佞。12. 噫。非天之降才爾殊也。此特培養殊方。趨向異路耳。孟子曰。苟得其養。無物不長。苟失其養。無物不消。特不培養而作成之庸。何責乎無人於其間哉。或承嫡傳而不刊庶名。雖遠年代而永爲賤屬。實同奴婢之律。支屬繁衍幾至半國。而旣無歸宿。又無恒產。黃馘枯項。苶然罷弊。貧窮到骨。莫能振刷。嗚呼。昔之伊尹一夫不得其所。若己推而納之溝中。今之庶孽失所顚連者。豈獨一夫而已哉。抑塞旣久。寃鬱彌亘。干和召沴。未必非此爲致之也。恭惟我 殿下軆天莅物。 聖功巍煥。率域含生。莫不得所。各得樂其生而安其業。振淹起廢。克恢蕩平之政。刮垢掩瑕。率囿陶匀之化。宿弊闕典。靡不釐擧。而獨於通融庶孽之法。未有著政。噫。今臣此言。非臣愚一人之私言。迺一國有識之公言。非一國今日之公言。迺列朝以來先正名臣之所眷眷者也。其立異者。臣旣歷數而陳之。葢其術識粗淺。規模隘塞。膠乎見聞。徒循流俗。其所執言者。不過嚴名分難更張而已。當今之世。主張偏私。好生厓異者。未必無此等。而皆引名臣鄭蘊之一䟽。以爲口實。夫蘊之精忠大節。可與日月爭光。則臣未敢知此䟽卽何所激。而葢其旨義。亦不過名分 國制兩事而已。噫。遐方之 |
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人不知來歷。而猶能文通兩司。武歷閫帥。不問其世閥。無所拘礙。而今此庶孽。近則迺祖迺父。俱是公卿大夫。遠則名儒賢輔。爲厥祖先。比諸遐方之人。來歷甚明。而禁廢之法。甚於釁累。等殺之分。嚴於僕隷。豈不寃哉。臣非以爲目今庶孽之中有某賢可用某材可拔。而但 朝廷一視之恩。與天同德。大造之化。與物無間。洗濯磨礪。復叙旣斁之倫彛。作成培養。復收久遺之才賢。使立後之法無違大典。宗本之義。悉返古禮。家庭之內。正父子之名。庠塾之間。叙長幼之齒。復得爲人於三百年積廢之後。則人人咸思自新。飭厲名行。願忠圖報。爭死 國家之不暇矣。今日王政之大者。無過於此 大聖人壽考作人之功云云。 |
