Nongsajikseol - Preparing the seed grain

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備穀種 Preparing the Seed Grain

Original Script

1. 備穀種
2. 收九穀種, 取堅實不雜不浥者.
3. 浥, 鬱浥也
4. 種不實, 則明年穀穗亦不實.
5. 所謂受病於胎也.
6. 種雜則早晩不等,
7. 種浥則不生, 雖生亦不實.
8. 簸揚去秕後, 沉水去浮者, 漉出
9. 曬乾, 以十分無濕氣爲度, 堅藏蒿篅之類
10. 蒿篅, 鄕名空石. 小有濕氣, 多致鬱浥.
11. 欲知來歲所宜, 以九穀種各一升, 各盛布囊, 埋於土宇中
12. 勿令人坐臥其上.
13. 後五十日, 發取量之, 息㝡多者, 其歲所宜也.
14. 土氣隨地異宜, 宜令各村里試之.
15. 冬月, 以瓮或槽埋地中, 要令不凍.
16. 至臘月, 多收雪汁盛貯, 苫薦 鄕名飛介 厚盖 古書曰, 雪五穀之精.
17. 至種時, 漬種其中, 漉出曬乾, 如此二度.
18. 或用木槽, 盛牛馬廐池尿, 漬種其中, 漉出曬乾 , 亦須三度.

Previous Translations

Korean Translation, Version 1

1. 농작물의 씨앗 준비
2. 아홉 가지 농작물의 씨앗을 미리 준비할 때 (세 가지 원칙을) 준수하여야 한다. 1. 견실한 종자를 선택하여야 한다. 2. 서로 다른 종자가 섞이지 않게 주의하여야 한다. 3. 습기를 머금지 않은 것을 선택하여야 한다.
3. 젖는다는[浥] 것은 습기를 머금고 있으며 냄새까지 나는 상태를 말한다.
4. 종자가 견실하지 않으면 다음 해 곡식의 이삭 또한 견실하지 않게 된다.
5. 이른바 태내에서 이미 병을 가지고 있는 것이다.
6. 종자가 섞인다는 것은 조도와 만도 등 (파종시기와 성숙시기)가 서로 다른 품종이 섞인 것을 의미한다.
7. 습기를 머금은 종자는 잘 자라지 않고, 자란다 해도 견실하게 자라지 않는다.
8. (선택한 종자는 다시) 키로 까불어 쭉정이를 (바람에) 날려 버린 후 물에 담가 뜨는 것은 건져 버리고 (가라앉은 것만을 골라내어) 걸러내어
9. 햇볕에 충분히 말린 다음에 습기가 하나도 없는 상태를 헤아린 후에 볏짚으로 엮은 그릇에 잘 저장하여 둔다.
10. 蒿篅은 향명으로 공섬(空石)인데 습기가 조금만 있어도 대부분 습기로 인하여 쉽게 변질된다.
11. 다음 해에 작황이 좋을 것으로 예상되는 곡식을 미리 알아내기 위해서 구곡의 씨앗 1 되(약 0.6 리터)씩 각각 베 주머니에 넣어 움집에 묻어 둔다.
12. 사람들이 그 움집 위에 앉거나 눕지 않도록 주의해야 한다.
13. 50 일이 지난 다음에 꺼내서 살폈을 때, 싹[息]이 가장 많이 난 것이 그 해에 적합한 종자이다.
14. 토양의 성질은 지방에 따라 적합한 것이 다르므로 각 고을로 하여금 시험하여 (내년도 작황이 좋을 곡식을 미리 선택하여) 놓는다.
15. 한 겨울 동안의 씨앗 관리는 옹기나 나무의 재질로 만든 구유 속에 씨앗을 넣어 땅 속에 잘 묻어서 (가장 추운 동지섣달에도) 얼지 않도록 특별히 주의를 기울여야 한다.
16. 동지 섣달이 되면 눈 녹은 물을 될 수 있으면 많이 모아, 점천(苫薦)<향명으로 비개>라는 그릇에 푹 담가 놓고 볏짚으로 엮은 자리를 두껍게 덮어 둔다. <옛 글에 눈은 오곡의 정기라고 기록되어 있다.>
17. 파종할 때가 되면 종자를 그 속에 담가 걸러냈다가 햇볕에 말리는데, 이 과정을 2 번 되풀이한다.
18. 또는 나무구유[木槽]에 소․말을 키우는 외양간의 지뇨(池尿)를 붓고, 여기에 종자를 담가 걸러냈다가 햇볕에 말리는데, 이 역시 3번은 되풀이해야 한다.

Korean Translation, Version 2

1. 농작물의 씨앗 준비
2. 아홉 가지 농작물의 씨앗을 미리 준비할 때 (세 가지 원칙을) 준수하여야 한다. 1. 견실한 종자를 선택하여야 한다. 2. 서로 다른 종자가 섞이지 않게 주의하여야 한다. 3. 습기를 머금지 않은 것을 선택하여야 한다.
3. 젖는다는[浥] 것은 습기를 머금고 있으며 냄새까지 나는 상태를 말한다.
4. 종자가 견실하지 않으면 다음 해 곡식의 이삭 또한 견실하지 않게 된다.
5. 이른바 태내에서 이미 병을 가지고 있는 것이다.
6. 종자가 섞이면 성숙시기가 서로 다르게 되고
7. 씨앗이 습기를 머금으면 싹이 트지 않는다. 가령 싹이 나더라도 견실하지 않다.
8. (선택한 종자는 다시) 키로 까불어 쭉정이를 (바람에) 날려 버린 후 물에 담가 뜨는 것은 건져 버리고 (가라앉은 것만을 골라내어) 걸러내어
9. 햇볕에 충분히 말린 다음에 습기가 하나도 없는 상태를 헤아린 후에 볏짚으로 엮은 그릇에 잘 저장하여 둔다.
10. 蒿篅은 향명으로 공섬(空石인데 습기가 조금만 있어도 대부분 습기로 인하여 쉽게 변질된다.
11. 다음 해에 작황이 좋을 것으로 예상되는 곡식을 미리 알아내기 위해서 구곡의 씨앗 1 되(약 0.6 리터)씩 각각 베 주머니에 넣어 움집에 묻어 둔다.
12. 사람들이 그 움집 위에 앉거나 눕지 않도록 주의해야 한다.
13. 50 일이 지난 다음에 꺼내서 살폈을 때, 싹[息]이 가장 많이 난 것이 그 해에 적합한 종자이다.
14. 토양의 성질은 지방에 따라 적합한 것이 다르므로 각 고을로 하여금 시험하여 (내년도 작황이 좋을 곡식을 미리 선택하여) 놓는다.
15. 한 겨울 동안의 씨앗 관리는 옹기나 나무의 재질로 만든 구유 속에 씨앗을 넣어 땅 속에 잘 묻어서 (가장 추운 동지섣달에도) 얼지 않도록 특별히 주의를 기울여야 한다.
16. 동지 섣달이 되면 눈 녹은 물을 될 수 있으면 많이 모아, 점천(苫薦)<향명으로 비개>을 두껍게 덮는다. <옛 글에 눈은 오곡의 정기라고 기록되어 있다.>
17. 파종할 때가 되면 종자를 그 속에 담가 걸러냈다가 햇볕에 말리는데, 이 과정을 2 번 되풀이한다.
18. 또는 나무구유[木槽]에 소․말을키우는 외양간의 지뇨(池尿)를 붓고, 여기에 종자를 담가 걸러냈다가 햇볕에 말리는데, 이 역시 3번은 되풀이해야 한다.

Korean Translation, RDK

1. 곡식의 씨앗 준비
2. 아홉 가지 곡식의 씨앗을 거두는 데는 굳고 실한 것을 취하되 잡된 종자가 섞이지 않고 젖지 않도록 하여야 한다.
3. 젖었다는 뜻은 수분이 많아 변질의 염려가 있는 상태,
4. 씨앗이 잘 여물지 않으면 이삭도 잘 여물지 않으며
5. 이른바 병을 태(胎)에서 잉태한 것과 같은 것이다.
6. 종자가 섞이면 숙기가 고르지 않으며
7. 종자에 수분이 많은즉 발아하지 않고 발아하여도 여물지 않는다.
8. 쭉정이는 키로 까불어 버린 후에 물에 담가 뜨는 것은 건져 버리고 가라앉은 것만을 씻어내어
9. 충분히 말린 다음 습기가 없는 상황을 헤아려 짚으로 엮은 그릇 따위에 단단히 저장하여 둔다.
10. 짚으로 엮은 그릇은 시골말로 공석(섬)이라 하며 습기가 약간만 있어도 변질은 많아진다.
11. 다음해의 작황이 좋을 곡종을 미리 알아보기 위하여 아홉 가지 곡식의 씨앗을 한 되씩 각각 다른 베자루에 넣어 움집 안에 묻어둔다.
12. 사람이 그 위에 앉거나 눕지 말도록 해야 한다.
13. 50일이 경과한 후 꺼내어 다시 되어 보아 가장 많이 불어난 곡종이 그해 풍작이 될 곡종이다.
14. 토양의 성질은 곳에 따라 다르므로 각 마을로 하여금 시험케 하여 작황이 좋은 곡종을 알아보아야 한다.
15. 겨울에 옹기나 나무로 된 그릇을 땅속에 잘 묻어 놓고 얼지 않도록 해야 한다.
16. 섣달에 눈 녹은 물을 많이 모아 담아 짚 등으로 엮은 자리 (시골 이름으로 비개라 한다) 로 두껍게 덮어 둔다.(옛글에 이르기 눈은 5곡의 정기라 하였다.)
17. 파종 할 무렵에 씨앗을 눈 녹은 물에 담갔다가 걸러서 볕에 말리기를 세 번 하거나
18. 혹은 나무 그릇에 마소의 외양간 오줌을 담아 그 속에 씨앗을 담갔다가 걸러내어 볕에 말리기를 세 번 되풀이한다.

Korean Translation, NKV

1. 농작물 종자의 준비
2. 아홉가지 농작물의 종자를 준비하되 잡종이 섞이지 않고 뜨지(浥) 않은 것을 선택한다.
3. 읍(浥)은 울읍(鬱浥) 즉 습기를 가지면서 냄새까지 난다는 것이다.
4. 종자가 여물지 않은 것은 이듬 해에 나는 곡물 이삭도 역시 여물지 않은 법이므로
5. 이것을 소위 <<태속에서 병든>> 것이라고 한다.
6. 잡종이 섞인 것을 심으면 성숙 시기가 일치하게 되지 못한다.
7. 뜬(浥) 것을 심으면 잘 발아하지 않으며 만일 발아할지라도 잘 여물지 않는다.
8. 준비된 종자를 키질하여 쭉정이(批)를 버린 다음 물에 담근다. 그리하여 그 중에서 뜨는 것을 버리고 물에 가라앉은 것을
9. 해’ 빛에 말리운다. 습기가 완전히 없어지도록 해’빛에 말린 다음 빈섬과 같은 데 넣어 잘 간직하여 준다.
10. 없음
11. 래년에 어떤 농작물이 잘 될 것인가 하는 것을 미리 알아 내는 방법은 다음과 같다. 즉 아홉가지 농작물의 종자를 각각 한되씩 베주머니에 따로따로 넣어 움속에 묻는다.
12. 사람들이 그 우에 앉거나 눕거나 하지 못하도록 해야 한다.
13. 50일만에 그것을 파내여 되여 본다. 그 중에서 분량이 가장 불은 것이 래년에 잘 될 농작물이다.
14. 지대를 따라 토질이 각각 다르므로 동리마다 제각기 시험하여야 한다.
15. 겨울에 항아리나 구유에다 종자를 넣고 땅 속에 얼지 앉도록 파묻는다.
16. 섣달에 가서 눈물을 많이 받아 담고 나래로 잘 덮어 두었다가 파종시기에 종자를 그 눈물 속에 담근다.(옛 글에 눈은 오곡의 정수(精髓)라고 하였다.
17. 그렇게 한 후 종자 걸려내어 해’빛에 잘 말린다. 이렇게 세 번한다.
18. 혹은 나무 구유에다가 오양물을 담고, 거기에 담갔다가 꺼내여 해’빛에 잘 말리기도 한다. 이처럼 하는 공정도 역시 세 번 하여야 한다.

English Translation, Version 1

1. Preparing the Seed Grain
2. Gather seed for the nine crops, select those that are fine and healthy. Do not mix the varieties and do not allow the seeds to get damp.
3. Wet [seeds] means [those that are] damp.
4. If the seed is not healthy, the next year’s grain will also be unhealthy.
5. The embryo of the afore-mentioned seed will already be diseased.
6. If the seed varieties are mixed, the early and late ripening varieties will grow unevenly.
7. If the seeds are damp they will not germinate, and even if they do, they will not ripen.
8. First winnow the seeds and remove the chaff from the grain. Then submerge the grain in water and remove the floating ones.
9. After that, dry them in the sun until they are perfectly dry and store them securely in a straw sack (hoch’ŏn).
10. The vernacular name for hoch’ŏn is pinsŏm or kongsŏm, and if it even has a little moisture, most of the straw basket will become damp.
11. ○ If you want to know which seed among the nine grains (crops) will be suitable for the following year, take one toe (about 0.6 liters) of seeds for each of the nine grains and deposit them in hemp bags and bury them inside of a pit.
12. People must be made to not sit or lie on it.
13. After fifty days open the pit, take out the sacks and examine them. Those with the most sprouts are suitable for the following year.
14. As the suitability of farming conditions differs according to the topography* of each region, it is necessary to have each village test [which seed grains are appropriate].
15. In the winter months, the seeds are put in an earthenware jar or wooden tub and buried, and it is imperative that the [contents] not freeze.
16. In the last month of the year, collect a sufficient amount of snowmelt water and store it to the brim in a chǒmch’ŏn (known locally as pikae or nalgae*) and cover it thickly.(An ancient text says that snow is the vital force of the five seed grains.)
17. When it is time for planting, soak the seeds [in the snow essence], drain off the water and dry it in the sun, then repeat.
18. Alternatively, soak the seeds in a wooden tub filled with urine taken from the sump under* the cattle and horse shed, then drain off the seeds ** in the sun; this also must be done three times.

English Translation, Version 2

1. Preparing Grain Seeds
2. Collect nine kinds of seed grains, and select those that are healthy, are not mixed and do not get damp.
3. damp seeds means those that are slightly wet and smelly.
4. If the seed is not healthy, the next year’s grain will also be unhealthy.
5. The embryo of the afore-mentioned seed will already be diseased.
6. If the early and later ripening varieties are mixed, they will grow at difference paces.
7. If the seeds are damp they will not germinate, and even if they do, they will not ripen.
8. First winnow the seeds and remove the chaff from the grain. Then submerge the grain in water and remove the floating ones and sieve to get the seeds from the water.
9. After that, dry them in the sun until they are perfectly dry and store them securely in a straw basket (hoch’ŏn).
10. The vernacular name* for koch’ŏn is pinsŏm or kongsŏm, and if it even has a little moisture, most of the seeds will become damp.
11. ○ If you want to know which seed among the nine crops will be suitable for the following year, take one toe (about 0.6 liters) of seeds per each of the nine kinds of crops and deposit them in hemp bags and bury them inside of a dugout hut.
12. Do not allow people to sit or lie on it.
13. After fifty days open the dugout hut, take out the sacks and examine them. Those with the most sprouts are suitable for the following year.
14. As the suitability of farming conditions differs according to the properties of soil of each region, it is necessary to have each village test [which seed grains are appropriate].
15. In the winter months, the seeds are put in an earthenware jar or wooden tub and buried, and it is imperative that the [contents] not freeze.
16. In the last month of the year, collect a sufficient amount of snowmelt water and store it to the brim in a chǒmch’ŏn (known locally as pikae) and cover it thickly.(An ancient text says that snow is the vital force of the five grains.)
17. When it is time for planting, soak the seeds in the melted snow, take them out and dry them in the sun. Repeat this process three times.
18. Alternatively, soak the seeds in a wooden tub filled with urine taken from the sump on the floor of the cattle and horse shed, then take out and dry them in the sun; this also must be done three times.

Students' Contribution

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Student 3: 권지은

Translation

Eng Translation Ver.1

10. vernacular name – local name

• What is the difference between 이두 and vernacular name?

11. toe -> doe

17. planting -> sowing or seeding

Discussion

4. 明年 and 11. 來歲

• 正義曰：釋天云 “載, 歲也. 夏曰歲, 商曰祀, 周曰年, 唐虞曰載.” 李巡云 “各自紀事, 示不相襲也.” 孫炎曰 “歲, 取歲星行一次也. 祀, 取四時祭祀一訖也. 年, 取禾穀一熟也. 載, 取萬物終而更始, 是載者, 年之別名, 故以載爲年也.”

正義曰：≪爾雅≫ ˂釋天˃에 이르기를 “載는 歲의 뜻이다. 夏나라는 歲라 하고, 商나라는 祀라 하고, 周나라는 年이라 하고, 唐나라와 虞나라는 載라 했다.” 하였다. 李巡은 이르기를 “각자 일을 기록하여 서로 인습하지 않음을 보였다.”라고 하였다. 孫炎은 이르기를 “歲는 歲星이 한 차례 운행함을 취한 것이고, 祀는 四時의 祭祀가 한 번 마침을 취한 것이고, 年은 禾穀이 한 번 익음을 취한 것이고, 載는 만물이 끝나고 다시 시작됨을 취한 것이니, 이 載는 年의 별명이다. 그러므로 載를 年으로 삼은 것이다.”라고 하였다.

心如穀種

• 孟子集註

告子章句 上>11. 孟子曰 仁은 人…

孟子[ㅣ] 曰 仁은 人心也ㅣ오 義 人路也ㅣ니라 맹자께서 말씀하셨다. “인(仁)은 사람의 마음이고, 의(義)는 사람의 길이다. [James Legge] Mencius said, 'Benevolence is man's mind, and righteousness is man's path.

仁者 心之德 程子所謂心如穀種 仁則其生之 是也 然 但謂之仁 則人不知其切於己 故 反而名之曰人心 則可以見其爲此身酬酢萬變之主 而不可須臾失矣 義者 行事之宜 謂之人路 則可以見其爲出入往來必由之道 而不可須臾舍矣 仁은 마음의 덕이니 정자의 이른바 ‘마음은 곡식의 씨와 같고 仁은 낳는 性(이치)이다.’라는 것이 이것이다. 그러나 다만 仁이라고만 말하면 사람들이 자신에게 간절한 줄을 모른다. 그러므로 돌이켜서 이름하기를 人心이라 하셨으니, 이 몸이 만 가지 변화에 酬酌하는 주장이 되어서 잠시라도 잃어서는 안됨을 볼 수 있다. 義는 行事의 마땅함이니 이것을 人路라고 이르셨으니, 그렇다면 출입하고 왕래할 때에 반드시 행해야 할 길이 되어서 잠시라도 버려서는 안됨을 볼 수 있다.

• 사계전서 제17권>근사록석의>도체를 논함

語類 心性以穀種論 則包裏底是心 有秫種有稷種 隨種發出不同 這便是性 心是箇發出底 一本作心似箇沒思量底 他只會生 又如服藥喫了會治病 此是藥力 或溫或凉 便是藥性 至於喫了有溫證有凉證 這便是情

○ 《주자어류》에, “심성(心性)을 곡식의 씨앗으로 논하면, 싸고 있는 것은 심이고, 좁쌀의 종자와 찰벼의 종자가 있는데 종자에 따라서 달리 나오는 것이 곧 성이다. 심이란 하나의 나오는 것이니, -다른 본에는, “마음이란 하나의 사량(思量)이 없는 것 같다.”고 되어 있다.- 그것은 다만 발생할 줄만 알고 있다. 또 약을 복용하여 병을 치료할 줄 아는 것과 같으니, 이는 약의 힘이다. 혹 온성(溫性)의 약재가 있기도 하고 양성(涼性)의 약재가 있기도 하니, 이것은 곧 약의 성(性)이다. 이것을 먹으면 온증(溫證)이 있기도 하고 양증(涼證)이 있기도 하니, 이것이 바로 정(情)이다.” 하였다.

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Tutor 1: 전성호

備穀種 농작물 종자 준비하기 Preparing Crop Seeds Preparation of the seed grain(Needam). what is '心如穀種' 程先生穀種之說

The Advent of Seed Science in the Fifteenth Century

A Concise Farming Theory (“CFT”) comprises ten chapters and one appendix as follows: 1. Preparing Crop Seeds, 2. Plowing, 3. Planting and Cultivating Hemp, 4. Planting and Cultivating Rice, 5. Planting and Cultivating Glutinous and Foxtail Millet, 6. Planting and Cultivating Glutinous Millet, 7. Planting and Cultivating Beans , Red Beans, and Mung Beans, 8. Planting and Cultivating Barley or Wheat, 9. Planting and Cultivating Sesame, 10. Planting and Cultivating Buckwheat. The Appendix is titled: A Concise Theory of Farming Glossary. “MKD” contains seven chapters as follows: 1. Introduction of Miscellanies of Kŭmyang, 2.Chapter 1: Farmers, Crop Varieties, 3.Chapter 2: Conversations with the Farmers, 4.Chapter 3: Farmers’ Responses, 5.Chapter 4: Distinguishing the Various Winds, 6.Chapter 5: Appropriate Seed Grains, 7.Farmers’ Songs, 8.Responding chorus. Even though the chapters are independent from each other, “CFT” and “MKD” are closely related, centering on the techniques of mixed cropping, intercropping, and double cropping. After traveling China, Korea, and Japan, F. H. King, an American agronomist, recorded the agricultural practices of those three eastern countries at the end of the 19th century. The record has special significance in that it was written by a westerner who observed those techniques first hand. The techniques of mixed cropping, intercropping, and double cropping along with guidelines for choosing proper seeds, had been collected by Sejong and K.HM from their research conversing with farmers. This was at last revisited in the 20th Century in FH King’s book titled Farmers of Forty Centuries. As most people already know, the seed industry is still very important today. The “Crop Varieties” chapter of the “MKD” is intended to complement “Preparing Seeds,” the first chapter of “CFT”. This indicates that the national leaders already recognized the importance of seeds as early as in the 15th century. Why then did the 15th century Chosŏn create seed science through K.HM? As mentioned above, Central Asia and Europe saw the rapid decline in population due to epidemics, war and famine during the 15th century. Japan, like Europe, underwent a period of constant warfare and death. In the 15th century Joseon Dynasty, records of natural disasters such as droughts, floods, wind damage, damage by blight and effects from harmful insects reached their historic peaks. It is worth noting again that Chosŏn did not just muddle through this age of epidemic, famine, and war, but rose to the challenge through the compilation and dissemination of agricultural science books such as “CFT” and “MKD”. The emergence of grain seeds in international trade and diplomacy in the 15th century also served as contributing factor to the birth of the seed science. The Ming Dynasty dispatched diplomatic envoys to Chosŏn in the 15th century, mainly asking about the seeds of rice especially early-ripening rice. This illustrates that the seeds were subject to special management by the government and that their management was considered a diplomatic affair. Domestically, seeds were subject to special management in that the state should prepare seeds beforehand in case of natural disasters. In 1424, King Sejong instructed the Ministry of Taxation to give special supplies to all households in eight provinces, Kyŏnggi, Ch'ungch'ŏng, Chŏlla, Kyŏngsang, Hwanghae, P'yŏngan, Kangwŏn, and Ham-gil, all of which were requesting seeds and staples, and to report the quantities provided. He was worried that the seeds to be used for farming would be eaten since the provinces had suffered from famine the previous year and reserves were low. If this happened, the quantity of planting seeds would be insufficient at planting time that year, making farming impossible. If there were insufficient seeds for planting then there would be a series of hunger years, and the famine would recur. Therefore, in order to prevent such a vicious circle, seeds were provided in accordance with the proper seasons. In other words, providing seeds in accordance with the timing of the planting season was a special measure taken at the state level to prevent the greatest crisis. (Annals of King Sejong, 06/05/06) A royal edict was sent to Kyŏnggi, Ch'ungch'ŏng, Chŏlla, Kyŏngsang, Hwanghae, P'yŏngan, Kangwŏn, and Ham-gil that read, “I have sent an office warrant saying, ‘timely reports should be made if there are shortages of seeds and food among people.’ I have heard that there are some who cannot farm because of insufficient seeds. Estimate the quantities of seeds needed by such households and give them seeds to encourage sowing and report the quantities of seeds that are distributed.” As we can see, the nation's top leader made the "securing of seeds" a top priority of national policy in the 15th century, when natural disasters occurred one after another. The importance of seeds was also keenly recognized at the national level when the Ming Dynasty demanded seeds. We can safely assume that the reason seed preparation is discussed in Chapter 1 of “CFT”stems from the fact that the Ming had on several occasions demanded seeds during the early part of King Sejong’s reign.We know demands arrived in 1423, 1430, and 1431. In 1423 specifically, the Ming Dynasty demanded, in their trade items, ten sŏk of early ripening varieties and five sŏk of late ones. In this year, Sejong delivered a royal edict to order the governor of P'yŏngan to carry the rice varieties requested by the Ming envoy to Ŭiju in advance and wait with them. That the Ming required twice as many early-ripening rice seeds as late-ripening seeds indicates that Chosŏn was superior to China in the breeding and cultivation of early-ripening varieties. (Annals of King Sejong 05/09/02). In 1430, Yun Pong, a Chinese envoy was from Korea, but became Chinese high rank offial position, demanded 30 mal of early ripening rice. He was from Hwanghae province and was the most important figure in diplomatic relations between Chosŏn and China at that time. This year he asked for 30 mal of early-ripening varieties, all of which King Sejonggranted. (Annals of King Sejong, 13/09/08) King Sejong delivered a royal edict to the governor of P'yŏngan, saying "As envoy HǎiShòu asks for rice seeds, select ten sŏk of early ripening varieties and five sŏk of late ones, carry them in advance to Ŭiju, and give it to him when he returns.” In 1430, the Chinese envoy asked for 30 mal (approx. 30 kgs) of seeds of early-ripening rice again, which King Sejong allowed to give to him. (Annals of King Sejong, 13/09/08). In one of the most famous cases where the Chinese imperial court demanded and obtained early ripening varieties from other countries, it demanded them from Chăm Pa that existed across today’s Vietnam and Laos. The origin of these varieties is known to be the Vietnamese mountainarea where the rice terraces had been developed. They were imported from this region with special care by the Song Dynasty in the 11th century and successfully produced in China. Chinese scholar Ping-Ti Ho describes the technology as “the core of the 'agricultural revolution' in early-modern East Asia” and as a core technology in the history of China's scientific and technological development that is more important than water control and irrigation projects for agricultural land.( Ping-Ti Ho 1956:201) Chosŏn’s interest in the early-ripening rice varieties disappeared in the 13th to 14th century when the Mongol empire occupied China's middle region, but it was reignited by “CFT” in the 15th century. A total of 29 varieties introduced in ““MKD”, i.e, three kinds of early-ripening, four later-ripening, 15 late-ripening, and seven mountain rice were varieties that were traded for Chinese silk. Since “CFT” was compiled before the creation of Hunminjŏngŭm, there is a limitation in that most of the experienced farmers could not write and thus could not record their observations and experiences on seed science. Although Sejong attempted to communicate with the seasoned farmers of Chosŏn in order to develop breeding and sowing techniques for each variety, their words did not match up with the writing system in the country, complicating his efforts. “MKD” was compiled after the creation of Han'gŭl, setting itself apart from “CFT”by giving the farmers a convenient writing system for overcoming the limitationsin communication. Han'gŭl, a phonogram system, allowed a much better medium for recording the development of different varieties than the older, classical Chinese based writing system. With the creation of Hunminjŏngŭm and with the awareness of ‘early-and-late-ripening varieties (早晩穀種)’ lying at the heart of “CFT”, the compiler of “MKD” researched and listed the varieties that enabled the productive distribution of labor through regular conversation with the seasoned farmers in Kŭmyang; described the measures to prevent drought, flood, and damage from wind in the “Various Wind Differentiations” chapter; developed techniques for breeding and sowing seeds for the largest possible harvest; and consequently making the book the reserve of specific knowledge information that informs the Industrious Revolution in the 15th century. It is not known why the Emperor of Ming Dynasty requested the early-ripening varieties from Chosŏn and not from Chăm Pa, which was their original producer. However, from the fact that all of the techniques of “CFT” were based on cultivating and fertilizing system for each variety, such as early-and-late ripening rice, it can be inferred that Chosŏn was far ahead of China in terms of seed management. In addition to requesting the usual items such as ginseng and benzoin, the Chinese envoy imported early-and-late ripening varieties in exchange for 60 pil of silk, raw silk, scarlet pigment and other expensive luxury goods.The cases where the envoys from the Ming dynasty demanded the “early-ripening” varieties specified in “CFT” as trading goods are continuously observed since the compilation of the “CFT”. In 1431, shortly after the compilation of “CFT”, the envoy sent from the Ming Dynasty asked for more than 30 mal (approx. 30 kgs about 180 liters) of only early-ripening varieties. This is another example of the export of early-ripening varieties. Meanwhile, in addition to directing the governors of Ch'ungch'ŏng and Chŏllato ask the seasoned farmers how to mix and sow the various grains and compile book to present to him (Annals of King Sejong, 10/07/13), Sejong gave special instructions in the “Mountain Rice” chapter of “CFT”, where the specific ratio for mixing seeds was determined as 2: 2: 1 of dry field rice, glutinous millet, and red beans. According to “CFT”, the mountain rice varieties (山稻) would be suited to highlands and areas with cold water, and when the soil is barren, this varietywould grow well if the seeds are mixed with aged ash and urine before being planted. In the 15th century, Chosŏn not only gained considerable profits in trade with the Ming Dynasty but also made gains through the export of grain seeds. The Ming Dynasty was not alone in demanding grain seeds. Northern peoples such as the Jurchen constantly demanded grain seeds from Chosŏn Dynasty. In 1434, as the Jurchen demandedthe grain seeds that had been distributed to them in the previous year, the Ministry of Taxation proposed a ban on grain exports to foreign countries in the future, which Sejong allowed, indicating the high status of the crop seeds of Chosŏn among neighboring countries. (Annals of King Sejong, 16/03/29) The Ministry of Taxation said, "Since we gave 20 sŏk of rice each to the Commissioner and the Supreme Commander the Juchen persisted in demanding seed grains. If we accept their demand, they will continue to do so to the extent that we are not able to accommodate such demand. So please console them and do not give them seed grains anymore." Sejong accepted this proposal. At that time, the Ming Dynasty urged Chosŏn to over throw the Juchen by force because they were barbarians who habitually plundered and looted (Annals of King Sejong, 23/01/08). However, giving them plowing cows and grain seeds, Chosŏn encouraged them to farm rather than war or plunder. For the Ming Dynasty, the Jurchen were barbarians, who had to be defeated by force, but for King Sejong of Chosŏn they were people to be enlightened to work hard to farm. Sejong's political principle, distributing grain seeds and caring generously for the people, was not confined to the people of Chosŏn. While, externally, the demand for seeds surged, internally seeds were specially managed resources that should be carefully prepared in the event of a natural disaster. In 1424, King Sejong sent instructions via the Ministry of Taxation to each of the eight provinces—Kyŏnggi, Ch'ungch'ŏng, Chŏlla, Kyŏngsang, Hwanghae, P'yŏngan, Kangwŏn, and Ham-gil—to make an ad-hoc distribution of seeds and staples to every local household that would request them, and to report the quantities provided. If the seeds were consumed by the famine in the previous year, leaving an insufficient amount of seeds for seeding at the time of sowing in the current year, the farmers could not farm. This is a specific measure to prevent the greatest crisis of serial poor harvests by providing seeds in accordance with the planting season (Annals of King Sejong, 6/05/06). However, in 1425, one year after taking this measure, the county superintendents of Indong, Asan and other regions demanded a special interview, asking the king to streamline the process of receiving seeds. According to the policy of 1424, the procedure for requesting and receiving seeds was as follows: the county superintendent reported to the provincial civil governor, who reported to the Ministry of Taxation. The ministry reported to the king with quantities were required and doled them out onceit had received the relevant documents. What they requested was the abolishment of the procedure. Upon hearing the request, Sejong revised his instructions of the last year and streamlined the distribution process so that the seeds could be provided on a tentative basis without the central government's official letter, as requested by the county superintendents (Annals of King Sejong, 7/12/22). While “CFT” refers to a simple principle or theory that penetrates the enterprise of farming as a whole, the "雜(miscellaneous)" in “MKD” denotes variability and diversity. Lee Kyukyŏng(李圭景:1788-?), a scholar of Practical Learning in the 18th and 19th centuries, found the significance of “MKD” in that the book is the first among eastern agricultural books to identify the names of grain seeds in detail. The “穀品” chapter of “MKD” is translated into English as “Crop Varieties.” Another noteworthy feature of “MKD” and "Solution for Biodiversity" is that although classical Chinese serves as the basic writing system throughout the book, the names of the five grains in “Crop Varieties” are transcribed with Han'gŭl, which is the only case of Han'gŭluse among 15th century agricultural books.

漉出 draw out or filter out 蒿篅 오쟁이 짚 둥구미 新羅時稱苫 今俗作空石(音빈섬) island is called 섬(島嶼) (五洲衍文長箋散稿) 飛介 날개, 사개 송도치부법, 얼개, 썰개, 지우개,

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Glossary

Type	Hanja	Hangeul	MR	RR	English