2018 JSG Summer Hanmun Workshop (Intermediate)
This Wikisite is constructed by Kim Hayoung 김하영 with the help of An Sungjun 안승준, Chung Suhwan 정수환, and Yun Jinyoung 윤진영.
목차
- 1 Description
- 2 Class
- 3 수강생 Participants
- 4 Schedule
- 5 Translation
- 6 List of Hanmun Text
- 7 Text translated by Individual Project
- 7.1 VI-0. (sample) 學琴師襄 translated by YO
- 7.2 VI-1. 大眾受學品 translated by Julian Butterfield
- 7.3 VI-2. translated by Student 2
- 7.4 VI-3. Chuk puin chŏn(竹夫人傳) translated by Petra Sváková
- 7.5 VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić
- 7.6 VI-5. translated by Student 5
- 7.7 VI-6. 洛山二大聖 觀音·正趣 調信 translated by Francisca Cho
- 7.8 VI-7. 送二女子歸序 translated by Kyrie
- 7.9 VI-8. translated by Student 8
- 7.10 VI-9. translated by Student 9
- 7.11 VI-10. 善德王知幾三事, Queen Sŏndŏk foresees three events, from Samguk yusa translated by Althea Volpe
Description
The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature. Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.
Class
A daily class is divided into three sessions. In Session 1 we read Pak Semu’s 朴世茂 (1487–1554) treatise to initiate students into Confucian literacy, Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth). Session 2 comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. This part of instruction will make use of the two representative primers of Chosŏn: the Ch’ugu 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished Ch’ŏnjamun 千字文 (Thousand-character Text); and the Hagŏjip 學語集 (Collection of Sentences for Learning), a collection of short prose-sentences to initiate beginners in hanmun texts. Learning with Ch’ugu and Hagŏjip allows us to experience both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate various excerpts from actual literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:
- Week 1 : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
- Week 2 : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
- Week 3 : intertextuality, allusions, and pattern, literary precedents and elicitors
Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.
Instructor
수강생 Participants
- 참가자 명단 Participants List cf. 역대 참가자 Previous Participants
| 연도 | 성명 | 국적 | 소속 | 직위 | 연구/전공분야 | 그룹 |
|---|---|---|---|---|---|---|
| 2018 | Cho, Francisca | 미국 USA |
미국 조지타운대학교 Georgetown University |
교수 Associate Professor |
Buddhism | Intermediate Training Group |
| 2018 | Lin, Nan Kathy | 미국 USA |
미국 조지타운대학교 Georgetown University |
박사과정 Doctoral Student |
- | Intermediate Training Group |
| 2018 | Svakova, Petra | 체코 Czech |
한국 성균관대학교 Sungkyunkwan University |
석사과정 Master's Student |
East Asian Studies | Intermediate Training Group |
| 2018 | Vermette, Kyrie | 캐나다 Canada |
캐나다 브리티시 컬럼비아대학교 University of British Columbia |
박사과정 Doctoral Student |
- | Intermediate Training Group |
| 2018 | Sauvadet, Bryan | 프랑스 France |
프랑스 파리7대학교 Paris Diderot University (Paris VII) |
석사과정 Master's Student |
Korean Studies /Korean Art History /Korean Religious Studies | Intermediate Training Group |
| 2018 | Volpe, Althea | 이탈리아 Italy |
이탈리아 사피엔자대학교 La Sapienza University |
석사과정 Master's Student |
- | Intermediate Training Group |
| 2018 | Gledic, Jelena | 세르비아 Serbia |
세르비아 베오그라드대학교 University of Belgrade |
강사 Lecturer |
Cultural Studies /Identity studies, Chinese history | Intermediate Training Group |
| 2018 | Chae-Duporge, Okyang | 프랑스 France |
프랑스 국립동양학대학교 INALCO |
강사 Lecturer |
- | Intermediate Training Group |
| 2018 | Butterfield, James Julian | 캐나다 Canada |
캐나다 토론토대학교 University of Toronto |
석사과정 Master's Student |
- | Intermediate Training Group |
| 2018 | Rzanna, Ewa | 폴란드 Poland |
폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University |
연구원 Researcher |
- | Intermediate Training Group |
Schedule
- Session 1 - 9:00–10:30 AM
- Session 2 - 10:40–12:00 AM, 1:00–2:00 PM
- Session 3 - 2:10–4:00 PM
the 3-Week Schedule - View Details
| Date | Contents | |
|---|---|---|
| 7/2 | S1: Opening Ceremony, Placement Test
S2: Introduction: Classical Chinese, literary Chinese, Sino-Korean, and Hanmun |
|
| 7/3 | S1: Tongmong sŏnsŭp 1–4
S2: Ch’ugu 1, 4; Hagŏjip 1–5 S3: Short passages 8, 23, 43 |
|
| 7/4 | S1: Tongmong sŏnsŭp 5–8
S2: Hagŏjip 6–10
|
Field Trip
|
| 7/5 | S1: Tongmong sŏnsŭp 9–13
S2: Ch’ugu 5, 7, 9; Hagŏjip 11–15 S3: Short passages 10, 13, 16 |
|
| 7/6 | S1: Tongmong sŏnsŭp 14–17
S2: Ch’ugu 13, 15, 16; Hagŏjip 16–20 S3: Short passages 9, 15, 24 |
|
| 7/9 | S1: Tongmong sŏnsŭp 18–22
S2: Ch’ugu 18, 19; Hagŏjip 21–25 S3: Short passages 4, 11, 12 |
|
| 7/10 | S1: Tongmong sŏnsŭp 23–25
S2: Ch’ugu 22, 24, 30; Hagŏjip 26–30 S3: Short passages 1, 11, 33, 37 |
|
| 7/11 | S1: Tongmong sŏnsŭp 26–30
S2: Hagŏjip 31–35
|
Special Lecture
|
| 7/12 | S1: Tongmong sŏnsŭp 31–34
S2: Ch’ugu 32, 37, 39; Hagŏjip 36–40 S3: Short passages 5, 17, 20, 38 |
|
| 7/13 | S1: Tongmong sŏnsŭp 35–38
S2: Hagŏjip 41–45
|
Field Trip
|
| 7/16 | S1: Tongmong sŏnsŭp 39–42
S2: Ch’ugu 41, 46, 50; Hagŏjip 46–50 S3: Short passages 21, 27, 36 |
|
| 7/17 | S1: Tongmong sŏnsŭp 43–47
S2: Hagŏjip 51–55
|
Special Lecture
|
| 7/18 | S1: Tongmong sŏnsŭp 48–52
S2: Ch’ugu 56, 57, 58; Hagŏjip 56–60 S3: Short passages 2, 6, 43 |
|
| 7/19 | S1: Tongmong sŏnsŭp 53–56
S2: Ch’ugu 59, 60; Hagŏjip Review 1 S3: Short passages 29, 34, 42 |
|
| 7/20 | S1: Tongmong sŏnsŭp Review
S2: Ch’ugu Review; Hagŏjip Review 2 S3: Short passages 28, 44 |
Translation
We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:
- (1) Faithfulness to the original text
- (2) Linguistic clarity of the translating language
- (3) Detailed annotation to integrate contextual and intertextual information
- (4) Observance of academic convention for translation
List of Hanmun Text
- Session 1 : Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth)
- Session 2 : Ch’ugu 推句 (Versed Lines)
- Hagŏjip 學語集 (Collection of Sentences for Learning)
- Session 3 : Excerpts for practice
Session 1: 童蒙先習 Preparatory Learning for the Youth
The Tongmong sŏnsŭp is a well-known hanmun primer for novices after their initiation in hantcha with the Chŏnjamun 千字文. Its text spells out the fundamental ethico-historial framework of Confucianism, quoting and alluding most frequently used 2018 童蒙先習 in the traditional discourse of moral maxims. Its language is prosodic and suitable for vocal reading and reciting. The introduction delineates the ethics based on the Five Cardinal Relations (oryun 五倫), followed by an overview of Chinese and Korean histories as realizing ethical principles endowed in human civilization. Its authorship had been generally attributed to Pak Semu 朴世茂 (1487–1554), though some recorded Kim An’guk 金安國 (1478–1543) as its author. Yun Insŏ’s 尹仁恕 postface, included in the 1543 edition (printed at the P’yŏngan Magistrate Office), states that Min Chein 閔齊仁, then P’yŏngan Magistrate, co-authored this work. A recent discovery of a block-printed edition bearing Min Chein as the author strongly suggests that Min authored it before Pak did because it predates the manuscript edition that recorded Pak Semu as the author, which had been known as the earliest edition. Authorship aside, however, it appears reasonable to assume that the sentences in the Tongmong sŏnsŭp were commonly shared for pedagogical purposes among the literati since early Chosŏn. As it has also been used at the court to instruct royal princes since King Hyŏnjong’s reign (1659–1674), there are a number of prints and manuscripts extant. The 1759 edition especially contains King Yŏngjo’s 英祖 preface and Song Siyŏl’s 宋時烈 (1607–1689) postface, indicating that it was received widely.
| date | 童蒙先習 |
|---|---|
| 7/03 | 童蒙先習 01 - 04 |
| 7/04 | 童蒙先習 05 - 08 |
| 7/05 | 童蒙先習 09 - 13 |
| 7/06 | 童蒙先習 14 - 17 |
| 7/09 | 童蒙先習 18 - 22 |
| 7/10 | 童蒙先習 23 - 25 |
| 7/11 | 童蒙先習 26 - 30 |
| 7/12 | 童蒙先習 31 - 34 |
| 7/13 | 童蒙先習 35 - 38 |
| 7/16 | 童蒙先習 39 - 42 |
| 7/17 | 童蒙先習 43 - 47 |
| 7/18 | 童蒙先習 48 - 52 |
| 7/19 | 童蒙先習 53 - 56 |
| * | 御製童蒙先習序 |
| ** | 跋文 |
Session 2-1: 推句 Versed Lines
The Ch’ugu is a collection of pentasyllabic quatrains (o’ŏn chŏlgu 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the Ch’ŏnjamun 千字文, along with the Saja sohak 四字小學 [Four-character Minor Learning], Tongmong sŏnsŭp, and Kyŏngmong yogyŏl 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced t’oego) 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”[1] Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as t'oegu, not ch’ugu. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 Kosa ch’waryo 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that Ch’ugu was more popular as a primer in mid-Chosŏn period.
- ↑ Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using t’oe 推 “push” instead of ko 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ko instead of t’oe, upon which they became good friends in literature. This story is introduced in the Tangshi jishi 唐詩紀事.
| date | 推句 |
|---|---|
| 7/03 | 推句 01, 04 |
| 7/05 | 推句 05, 07, 09 |
| 7/06 | 推句 13, 15, 16 |
| 7/09 | 推句 18, 19 |
| 7/10 | 推句 22, 24, 30 |
| 7/12 | 推句 32, 37, 39 |
| 7/16 | 推句 41, 46, 50 |
| 7/18 | 推句 56, 57, 58 |
| 7/19 | 推句 59, 60 |
| 7/20 | 推句 Review |
Session 2-2: 學語集 Collection of Sentences for Learning
The Hagŏjip is a manuscript whose authorship is unknown. It contains short sentences explaining various subjects ranging from heaven and earth to flowers and animals, for the purpose of teaching the basic sentence structure and grammatical patterns of literary Chinese to novices. It is often confused with Hagŏ 學語 compiled by Pak Chaech’ŏl 朴載哲 with a similar purpose. Hagŏ was blockprinted in 1868 by Pak Chaechŏl’s son Pak Kyujin 朴圭鎮. The two are quite different texts. The latter is more oriented in Confucian learning of moral principles and quotations from classics, whereas the former is apparently mindful of linguistic pedagogy and introduces syntactic patterns with gradually increasing complexity. There are a few manuscript editions preserved in various archives in Korea, including Jangseogak. It appears that there are some textual variations depending on editions especially with the selection of sentences, though individual sentences remain mostly the same.
Format
In the following, each sentence is given in three ways. First without punctuation, then with punctuation, and the last with t’o 토. Punctuation of literary Chinese provides where the sentence breaks into a series of clasuses and phrases, and thus clues to the meaning of the entire sentence. T’o is specific to Korean culture, in which people spoke a fundamentally different language from Chinese. Carrying a similar function to that of Japanese kaeriten 返点 (returning point), t’o adds grammatical words of Korean to points where the Chinese sentences breaks so that the grammatical relation between parts.
E.g. 學而時習之면 不亦悅乎아
if Q-ending
The traditional pedagogy of literary Chinese placed a great importance to t’o. It served as a device to train students in parsing sentences, as well as to help them read aloud and recite sentences.
After the sentence, key grammatical words and patterns will be introduced.
C: Clause P: Phrase V: Verb A: Adjective N: Noun Adv: Adverb
| date | 學語集 |
|---|---|
| 7/3 | 學語集 01 - 05 |
| 7/4 | 學語集 06 - 10 |
| 7/5 | 學語集 11 - 15 |
| 7/6 | 學語集 16 - 20 |
| 7/9 | 學語集 21 - 25 |
| 7/10 | 學語集 26 - 30 |
| 7/11 | 學語集 31 - 35 |
| 7/12 | 學語集 36 - 40 |
| 7/13 | 學語集 41 - 45 |
| 7/16 | 學語集 46 - 50 |
| 7/17 | 學語集 51 - 55 |
| 7/18 | 學語集 56 - 62 |
Session 3: 選讀 Short Passages for Practice
Excerpts for practice:
08. “Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.
43. “Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.
10. “Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.
16. “Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.
09. “Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi.
15. “Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.
24. “Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.
28. “Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.
39. “Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.
33. “Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.
37. “Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.
34. “Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.
01. “Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.
42. “Ch’ŏyong-nang” 處容郎, Samguk yusa.
05. “Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.
11. “Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.
38. “Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.
27. “Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.
36. “Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.
02. “Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.
06. “Kyebaek” 階伯, Samguk sagi.
44. “Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.
22. "Xushi" 虛實 [Emptiness and fullness], Sunzi bingfa 孫子兵法
(Poetry) Sample Classical Chinese Poems
Text translated by Individual Project
VI-0. (sample) 學琴師襄 translated by YO
VI-1. 大眾受學品 translated by Julian Butterfield
VI-2. translated by Student 2
VI-3. Chuk puin chŏn(竹夫人傳) translated by Petra Sváková
VI-4. 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić
VI-5. translated by Student 5
VI-6. 洛山二大聖 觀音·正趣 調信 translated by Francisca Cho
VI-7. 送二女子歸序 translated by Kyrie
(Work in progress)
My second daughter got married to a person of Chŏnju,[1] Song Tohwan. On the day of her going to her husband’s house, [2] we arrived at the door and I exhorted her saying:
Going to your family, you must respect and you must obey. There is no disobeying your husband. Moreover, in your husband’s family, above you [3] there are the grandparents. They have arrived at the years of white hair. [4] Also, there are the worthy parents. Their splendid countenance is not near the end. [5] Both generations provide an occasion for celebration and this one branch of the family is outstanding.[6] When you go,[7] you assume the responsibility to respect and you assume the responsibility of sincerity. Do not be negligent and do not be lazy. Ordinarily regarding their biological parents, children’s love exceeds their respect. When it comes to serving the father-in-law and the mother-in-law, respect exceeds love even more. Also, this one word ‘respect’ is truly the example set by the deceased which we pass down from generation to generation! This year you are only 18. Observing the old rituals, one would turn twenty and get married. Your age has not reached that and your knowledge and thoughts are also not fully developed. Therefore, this summer I ordered an old female tutor to receive one volume of the Rules of the Inner Chambers.[8] She will cause you to know the way of serving parents and elders. You exert yourself and perform it! Also, when you go to your husband’s family, the road will pass below P'unpae,[9] a Tangŭm.[10] I hope that when you see the magnificence of morals and manners, your heart will necessarily rise in excitement and be moved and inspired. In the old days Zhao Bai [11] rested in the southern country. Of the southern country married women there was no one who did not each benefit her place.[12] ‘Pyomae’ ‘Yakyun’ ‘gangta’ and ‘nonghwa’ were sung.[13]
Our Inspector [14] whom his majesty ordered came and controlled Honam. [15] Since this change was declared it has now been two years. In the prefecture there is the practice of JianHan [16] and in the countryside there are no lamentations of one’s path in life. We can see the transformation of Sonam [17] again today. Also, I have been particularly favoured and I send you to that place which is near to the Inspector![18] You re now going to your husband’s family. Your new sedan chair is said to be harnessed.[19] A slave girl guides you forward. The mountains and the streams are long and vast and the road is very far from villages. According to the affection of a mother’s love for her children, how could there be no secret anxiety at parting? You will join a worthy family so I will therefore delay my sorrow and increase my happiness.
VI-8. translated by Student 8
VI-9. translated by Student 9
VI-10. 善德王知幾三事, Queen Sŏndŏk foresees three events, from Samguk yusa translated by Althea Volpe
틀:(SHWJA) 참고자료 References
- ↑ 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 이혜순 (조선조 후기 여성 지성사 p. 181) and 큐장각한국한중앙연구원 (조선 여성의 일생 (right before 여성 경험의 자원화) 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 Jiang Han” comes from a poem, “The Air of Jiang Han” 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.”
