(Translation) 送二女子歸序
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| Translator(s) | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group) | |
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| Year | 2018 | |
Introduction
Original Script
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(原文) |
(Work in progress) On Sending My Second Daughter to Her Husband's House[1] My second daughter got married to a person of Chŏnju,[2] Song Tohwan. On the day of her going to her husband’s house, [3] we arrived at the door and I exhorted her saying:
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- ↑ The original text in hanmun comes from 한국 고전 여성 문학의 세계 (Yi Hyesun, and Chŏng Hayŏng. Hanguk Kojŏn Yŏsŏng Mnhak Ŭi Segye. Sŏul Tŭkpyŏlsi: Ihwa Yŏja Taehakkyo Chulpanbu, 1998, p.266) The same book also contains a Korean translation (pp. 264-265). Another English translation is available in Epistolary Korea (Haboush, Jahyun Kim. "Mothers' Letters of Instruction to Their Children." In Epistolary Korea: Letters in the Communicative Space of Chosŏn, 1392-1910. New York: Columbia University Press, 2009, p.90-292.)
- ↑ Chŏnju is a city in the North Chŏlla Province.
- ↑ 歸 (K. 시집가다) translates literally as "go to in-law's house" or "go to husband's family's house." As of the middle of the Chosŏn Dynasty (1392-1897), women increasingly lived with their husband's family following their marriage, and so 歸 also came to mean "to get married." I have chosen to translate it as “going to her husband’s house” since the act of arriving at the door and bestowing a parting letter necessitates the understanding that the daughter is about to go somewhere.
- ↑ 上 in this case refers to a higher status or position in the family hierarchy.
- ↑ 鶴髮 means “hair that is white like a crane’s feathers.” This is used to refer to elderly people. 臨 translates as “to arrive.” Yi Hyesun and Chŏng Hayŏng translate this section as “연세가 높으신 조부모님 (Grandparents whose age is high).” Haboush translates it as simply “elderly grandparents.” I have decided to try and maintain the imagery of the original hanmun text.
- ↑ Yi Hyesun and Chŏng Hayŏng translate this as “늙지 않으신 부모님 (Parents who are not old).” Haboush similarily translates it as “parents-in-law who are not yet old.” Again, .” I have decided to try and maintain the imagery of the original hanmun text.
- ↑ I understand this to be Kim Samŭitang telling her daughter that she ought to treat the elders in her husband’s family respectfully as though she celebrates their presence, and that she ought to think highly of her husband’s family because they come from a good lineage. Here I translate 門 as “branch of a family.” However, others have translated this this section very differently. Yi Hyesun and Chŏng Hayŏng translate this as “두 대 어른이 모두 살아 계신다 (Both generations of adults live there).” Haboush simplifies the entire section 而況汝之夫家, 上有祖父母, 鶴髮臨年, 又有賢父母, 韶顏未暮, 兩世具慶,一門崢嶸 as “You will have two older generations to serve – elderly grandparents-in-law, and parents-in-law who are not yet old."
- ↑ Yi Hyesun and Chŏng Hayŏng begin this section with “그 가문에는 일이 많을 것이니 네가 가거든… (In that family there will be a lot of work and because you go…)” Haboush also translates it as “There will be much work at your new home, and when you arrive there…” I am not sure where in the original text these translations comes from. My only guess if that it somehow come from the previous 一門崢嶸 due to the presence of the character 門.
- ↑ I have used Haboush’s translation for 내칙 (Naech'ik). Haboush explains Naech'ik as “an instructional manual for women. The text’s authorship and publication date are unknown, but it appears to have been circulated during the late Chosŏn period.” Yi Hyesun and Chŏng Hayŏng describe Naech’ik as “여성들이 지켜야 할 도리를 담은 교훈서 (An instructional text of the duties that women must protect.).” According to I Hyesun (이혜순. 조선조 후기 여성 지성사. 서울: 이화여자대학교출판부, 2007, p.181; 이혜순. "고통을 발판 삼아 피어난 지성: 조선 여성 지성이들의 계보." In 조선 여성의 일생, 서울: 규장각한국학연구원, 2010, p. 96) Naech’ik is a chapter of the Yegi (예기), Confucian scriptures composed of the words and writings of Confucius and his disciples. It was compiled sometime up until the Han Dynasty. The chapter called Naech’ik consisted of various things which a married woman must know. (조선 여성의 일생).
- ↑ P’ungpae is the name of the place in China where the founder of the Han Dynasty, Liu Bang, was born. In this case, however, P’ungpae refers to Chŏnju, since that was where the ancestors of Yi Sŏnggye, founder of the Chŏson Dynasty, lived. Calling Chŏnju “P’ungpae” serves to equate the Chŏson Dynasty with the Han Dynasty. (박광영. "先賢들의 멋이 깃든 亭子이야기 32 寒碧堂. 차가운 못에 청풍(淸風)과 고절(高節)이 비쳐 푸르네." 유교신문. May 30, 2017. Accessed August 01, 2018. http://www.cfnews.kr/coding/news.aspx/2/1/7048#.W2EfstJKjIU)
- ↑ Haboush describes “Tangŭm” as “a symbol of a well-ordered place under a virtuous ruler.” Yi Hyesun and Chŏng Hayŏng similarly explain Tangŭm as “왕의 어진 다스림으로 풍속이 순화된 곳 (A place where customs are refined by the king’s virtuous rule.)” Neither of them give a specific location but understand Tangŭm to be an abstract description. In that case, it seems odd to position the abstract location of Tangŭm with specific location of P’ungpae as two places which the daughter will pass on her journey. Perhaps Tangŭm should instead be understood as a description of P’ungpae/ Chŏnju, much like how the term “Camelot” could be used to describe a place as ideal. This would mean that Kim Samŭidang thinks of P’ungpae/ Chŏnju as a “well-ordered place under a virtuous ruler.” Another possibility is that she is referring to the hometown of 민종효, Min Jonghyo, a civil official born in 1547 whose pen name was Tangŭm. However, his family seat was Yŏhŭng (여흥/驪興) which is the old name for Yŏju in Kyŏnggi Province ("민종효." 두산백과. Accessed August 01, 2018. https://terms.naver.com/entry.nhn?docId=1312648&cid=40942&categoryId=34465.). Since Kim Samŭidang lived in Namwon in North Chŏlla Province and her daughter as marrying a man from Chŏnju, also in North Chŏlla Province, it would be highly unlikely that her daughter would pass Yŏju.
- ↑ Zhao Bai (K.소백) was the son of Munwang, a king of the Zhou Dynasty in China. He is famous for administering a just rule ("소백." 한국고전용어사전. Accessed August 01, 2018. https://terms.naver.com/entry.nhn?docId=98523&cid=41826&categoryId=41826).
- ↑ This is a reference to the poem “Paths with Dew” in the Book of Poetry in which the moral of rule of Zhao Bai inspired the people to change their obscene customs and women to practice chastity. (Yi Hyesun and Chŏng Hayŏng, 265; Haboush, 293))
- ↑ The first three are poems from the Book of Poetry which extoll women who protect their chastity are not jealous. Yi Hyesun and Chŏng Hayŏng say that the fourth poem also appears in the Book of Poetry but Haboush claims that it does not. Either way, the contents of the poem seem to be unknown.
- ↑ Yi Hyesun and Chŏng Hayŏng translate 巡相 as“순찰사 (Inspector) while Haboush translates it as “Governor.” 巡相 means an envoy who goes abroad and temporarily receives the government position of Chancellor of the second rank. Or it means a temporary government post as inspector of military affairs in the countryside during times of disturbance.
- ↑ Meaning “south of the lake,” Honam (호남) is another name for the Chŏlla provinces. Exactly which lake is used as a reference point is unclear. Possibilities include Pyŏkgolcheho in Kimche and Ŭirimji in Chech’ŏn (박재천. "호남·호서의 '호(湖)'는 어디...벽골제? 의림지?" 연합뉴스. March 1, 2015. Accessed August 01, 2018. http://www.yonhapnews.co.kr/bulletin/2015/02/27/0200000000AKR20150227162400064.HTML).
- ↑ “The practice of JiangHan” comes from a poem, “The Air of JiangHan” in “The Major Odes” section of the Book of Poetry. “The practice of JiangHan” “refers to the state of peace and strength of the Zhou Dynasty after King Cheng defeated the barbarians.” (Haboush, 293)
- ↑ Sonam (소남) refers to Zhao Bai’s rule of the southern country. ("소백." 한국고전용어사전. Accessed August 01, 2018. https://terms.naver.com/entry.nhn?docId=98523&cid=41826&categoryId=41826)
- ↑ 玉節 is a jade seal/tally which was given to government officials as a certificate of their position. Provincial governors also had a seal made of jade. 孔can mean a hole or a coin, which most likely refers to the shape of the jade seal/tally. 玉節孔therefore refers to a government official. I have translated it as “Inspector” because that is the translation I used previously and I like Kim Samŭidang is talking about the same person. Haboush translates 玉節孔as “he” referring to the governor. Yi Hyesun and Chŏng Hayŏng translate it as “순찰사 (Inspector).
- ↑ I have taken 言as “to say” and 駕 as “to harness.” Yi Hyesun and Chŏng Hayŏng similarly translate 駕as “멍에를 메고 (the yoke is shouldered).” However, Haboush’s translation does not make any references to harness or yoke. She translates the whole section新轎言駕侍婢前導.as “carried in a newly decorated high palanquin escorted by female slaves.”
