728 REFORM OF GOVERNMENT ORGANIZATIONfrom official granaries were also included. What would be regarded as legiti-
mate (albcit unethical) business practice in the twentieth century, such as pur-
suing onc's own private interest to make excessive profit without showing
compassion for thc interests of others, merited third-degree punishmcnt.
Pledges for the Village Granary Kye: Restrictions on Speech. The right of
speech, if onc can evcn assume that such a concept existed, was extremely lim-
ited. Members of the granary association were not free to make pronouncements
on what kind of behavior was right or wrong or to satirize others lest they "upset
the minds of the people at large." They would suffer first -degree punishment if
they did so, and only the head of the association (Yakchang) or the granary clerk
(Yusu) had the right to make such statements. Yulgok took special care in dif-
fercntiating the penalties for false statements: first-or second-degree punishment
for destructive slanders, third-degree punishment for false statements or unfair
and unjust statcments in thc context of granary association discussion: fourth-
or fifth-degrec punishmcnt for ordinary slander. Roistcrous behavior, shouting
and arguing, laughing and playing pranks, swearing, or criticizing others could
be punished by third-or fifth-degree penalties. Finally, belief in heterodox ideas
and practice of "lewd I shamanistic] rites" earned second-degree punishment,
and the parents and the female shamans involved would receive first-degree pun-
ishment as well.
On the other hand, if anyone failed to report a misdemeanor and kept it secret
to blackmail or intimidate the perpetrator, he would receive first-degree pun-
ishment. Any member who failcd to follow the orders of the Yakchang or Yusu
would suffer punishment at increasing degrees each time he did so, and after
the fourth failure, he would be reported to the magistrate and expelled from the
association.
Major Elements ofYulgok 's Regulations. Tanaba Tameo believed that late in
his life Yulgok placed more emphasis on loyalty to the ruler and the state than
Chu Hsi because he added this obligation to his list of obligations in the text of
the Haeju Cmnnlllllit\' Compact and the Pledges for the Village Granary Kye
(Sach 'anggye \'aksok), whereas he had not included it the earlier Sawan Com-
munity Compact or in the Pledges for the Community ofHaeju (Haeju ilhyang
yaksok) written prior to the Haeju Community Compact. He also felt that loy-
alty to the state was connected with the loyalty owed by a slave to a master that
he illustrated in the Pledges for the Village Granary Kye. Sakai Tadao felt that
both T'oegye and Yulgok were committed to maintaining class distinction and
"a social order governed by the yang ban class," but that Yulgok was more pro-
gressive and pragmatic than T'oegyeY
Yulgok was definitcly a defender of the status quo in social relations. partic-
ularly discrimination in favor of yangban, slaveholders. and landlords and against
slaves. particularly in his detailed prescriptions for penal tics for transgressions
of the law and thc rules of the compact based on age and status. It is, therefore,
hardly justified to praise him for progressivism or pragmatism, for he was much
less so than Yu Hyongwon, who was committed to invading the private prop-