Yetgeul › Gyewon Pilgyeongjip (A Plowing of the Brush in the Cassia Garden) › Book 9 — Enclosures

To General Xi Gongfu, Protector of the Army — the third護軍郄公甫將軍 第三

Gyewon Pilgyeongjip (A Plowing of the Brush in the Cassia Garden) 桂苑筆耕集 · Choe Chiwon · 886 (Tang, 6th year of the Zhonghe era · Silla, 12th year of King Heongang) · 1 passages · 85 Chinese characters · reading time 0.3 min

Gyewon Pilgyeongjip (A Plowing of the Brush in the Cassia Garden) Book 9 — Enclosures A collection Choe Chiwon made by choosing out of the writings of his four years in the headquarters of Gao Pian, military commissioner of Huainan under the Tang, binding them into twenty volumes and presenting them to King Heongang of Silla in 886. It holds 366 pieces — memorials and reports sent up to the emperor, the proclamation denouncing Huang Chao, letters to the several military commissioners, orders and dispatches issued to those under him, Daoist and Buddhist texts for services, funeral offerings, records written for the outer wall of Chengdu and for a painting of Annam, and the reports and poems he sent up to Gao Pian. Here is the first report, which begins "I am a man of Silla," and the proclamation against Huang Chao with its line, "Not only do all the men of the world think to kill you openly; the ghosts under the earth have already discussed cutting you down in secret." The last volume holds the poems he made on the voyage home to the country he had left at twelve. It is the oldest collection by a Korean that survives, and when Hong Seokju and Seo Yugu printed it with movable type in 1834 they called it "the root and the beginning of the writing of our Eastern Country." Their two prefaces are translated with it.

1A reply to the jest about being enfeoffed as a king

特辱華緘。猥傳吉語。初驚善謔。終荷深仁。某每省庸虛。過沽寵寄。未能報主。豈至封王。雖漢代諸侯。亦流恩於異姓。而周書列爵。須示賞於殊勳。曾無剖竹之聲。詎有分茅之望。旣非實譽。必恐虛傳。但慙眷私。未敢陳謝云云。

I was honored with your splendid letter, which was so kind as to pass on good tidings. At first I was startled by the fine jest, and in the end I received deep benevolence. Whenever I examine my own dullness and emptiness, I see that I have bought too much favor and trust. I have not yet repaid my lord. How should I come to be enfeoffed as a king? Though in the Han age the grace of lordship flowed even to men of another surname, the ranking of titles in the Book of Zhou requires that reward be shown for extraordinary merit. There has been no sound of the bamboo being split. How should there be any hope of the thatch being divided? Since it is not a true honor, I fear it will surely be passed on in vain. I am only ashamed before your private kindness, and I do not dare to set out my thanks. And so on.