The Minor Learning (小學, 소학, Sohak) is a Neo-Confucian book intended for the moral instruction of children. The work consists of six chapters, with four of the chapters being in the inner volume (內篇, 내편) and the other two in the outer volume (外篇, 외편). The work is primarily a compilation of excerpts of various Confucian classics, especially of those in the Four Books and Five Classics (四書五經, 사서오경) along with annotations by Neo-Confucian scholars. The Minor Learning is often attributed to Zhu Xi (朱熹, 주희, 1130-1200). This is, however, not exactly true. The work was compiled by one of his disciples named Liu Zideng (劉子澄, 유자징, Yu Jajing, ?-?) in accordance to the instructions left by Zhu Xi and was published in 1187.
Moreover, the Minor Learning became an important work in educating Korean children at the beginning of the Chosun Dynasty. Various Korean Neo-Confucian scholars emphasized the importance of this work. One Korean Neo-Confucian scholar, Kim Goengpil (金宏弼, 김굉필, 1454-1504) admired the work so much that he carried it everywhere he went and jokingly called himself “The Minor Learning Boy” (小學童子, 소학동자). With the promulgation of Hangul in the 15th century, editions of the Minor Learning appeared with translations and annotations with the pronunciations of the characters appeared. One famous edition pictured above is the Minor Learning Translated in the Vernacular (小學諺解, 소학언해, Sohak Eonhae) and was written by Kim Anguk (金安國, 김안국, 1478-1543). Another famous edition is the Four Character Minor Learning (四字小學, 사자소학), which summarizes the chapters of the original into four character idioms. It is uncertain who and when this edition was written. Below is an excerpt from the original Minor Learning. It cites The Pattern of the Family (內則, 내칙, Naechik), which is a chapter in the Book of Rites (禮記, 예기, Yegi).
諫過之禮
간과지례
On Remonstrating Parent’s Shortcomings
內則曰: “父母有過 下氣怡色柔聲以諫,
내칙왈: “부모유과 하기이색유성이간,
The Pattern of the Family (內則, 내칙) says, “If your father and mother have shortcomings, lowering your energy, make joyous your countenance and make soft your tone in order to remonstrate.
諫若不入, 起敬起孝, 說則復諫.
간약불입, 기경기효, 열즉부간.
If the remonstrance is perhaps not entered, being more respectful and having more filial piety, be joyous and again remonstrate.
Annotations (集解, 집해):
下, 怡, 柔: 皆和順之意.
하, 이, 유: 개화순지의.
Lower (下, 하), joyous (怡, 이), and soft (柔, 유) all are meant to show gentleness and meekness.
盖諫, 易至於犯. 故欲和也.
개간, 역지어범. 고욕화야.
In general, with remonstrating, it is extremely easy to commit a mistake. Therefore, it has to be done peacefully.
起, 悚然興起之意.
기, 송연흥기지의.
To be more of (起, 기) means to raise your respect [towards your parents].
言孝敬之心, 有加無己, 待親喜則復進言也.
언효경지심, 유가무기, 대친희즉부진언야.
To speak concerning the heart of filial piety and respect is to not have an addition to oneself and to waiting for your parents happily and then again to proceed and speak.
不悅, 與其得罪於鄕黨州閭, 寧孰諫,
불열, 여기득죄어향당주려, 녕숙간,
[Even if] they are not joyous, instead of obtaining a transgression in a village, at a gathering, in a town, or a hamlet, it is [better] to skillfully remonstrate.
父母怒不悅而撻之流血, 不敢疾怨, 起敬起孝.”
부모노불열이달지류혈, 불감질원, 기경기효.”
[Even if] your parents are angered and are not happy, and strike you till blood flows, do not dare to be very resentful. Be more respectful and have more filial piety.
Annotations (集解, 집해):
萬二千五百家, 爲鄕. 孰諫, 謂純熱殷動而諫. 疾, 惡也.
만이천오백가, 위향. 숙향, 위순열은동이간. 질, 악야.
12,500 households makes a village (鄕, 향). “To skillfully remonstrate” (孰諫, 숙간) refers to pure, enthusiastic, polite movements while remonstrating. “Very” (疾, 질) is to be evil (惡, 악).
眞氏曰: “不諫, 是陷其親於不義, 使得罪於州里.
진씨왈: “불간, 시함기친어불의, 사득죄어주리.
Master Jin (眞, 진) said, “If you do not remonstrate, this is to fall [to let] one’s parents into injustice and make them attain transgressions in the town and village.
是以, 寧孰諫也. 怒而撻之, 猶不敢疾怨, 況下於此者乎.”
시이, 녕숙간야. 노이달지, 유불감질워, 황하어차자호.”
For this reason, it is [better] to skillfully remonstrate. Even if [your parents] are angry and strike you, nonetheless do not dare to be very resentful. Moreover, lower than this.”
Characters:
- 寧(녕) – Here, “instead” or “rather” (차라리).
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