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<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] [[20211020_homework|for Oct 20 - HLM Chapters 21-22]] [[20211027_homework|for Oct 27 - HLM Chapters 23-24]] etc.<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 心较比干多一窍──比干：暴君商(殷)纣王之叔，被誉为圣人。据《史记·殷本纪》载：纣王厌恶比干谏诤不已，怒曰：“吾闻圣人心有七窍。”于是“剖比干，观其心”。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 古人以为心窍越多越聪明，故以“心较比干多一窍” 形容黛玉绝顶聪明。​<br /> <br /> 病如西子胜三分──西子：即西施。《庄子·天运》说：“西施病心而颦(皱眉)”，益增娇艳。<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 故以“病如西子胜三分”形容黛玉病弱而娇美。 胜：胜过，超过。 下面贾宝玉替林黛玉起表字为“颦颦”，亦用西施颦眉之典，但又不敢明说，故编了一套谎活，杜撰了《古今人物通考》书名。​<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 教引嬷嬷──清代专司教导年幼皇子的女子，称“谙达”。后来世家大族也仿效而行。​<br /> <br /> “花气袭人”之句：是宋·陆游《村居书喜》中的半句，原诗为七言律诗：<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> “红桥梅市晓山横，白塔樊江春水生。花气袭人知骤暖，鹊声穿树喜新晴。坊场酒贱贫犹醉，原野泥深老亦耕。<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 最喜先期官赋足，经年无吏叩柴荆。”意谓因闻到花香，才知天气已经骤然暖和了。第二十三回和二十八回均引作“花气袭人知昼暖”，将“骤”误为“昼”，可能是曹雪芹误记。​<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 省(xǐ ng醒)——典出《礼记·曲礼上》：“凡为人子之礼，冬温而夏凊，昏定而晨省。”[凊( jìng净)：凉。]<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 意谓子女冬天要为父母焐暖被褥，夏天要为父母扇凉床席，每天早上要向父母请安问好，晚上要服侍父母安寝。泛指子女对父母的孝敬无微不至。故“省”即“晨省”的略称。<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 指子女早晨向父母请安问候的礼节。​<br /> <br /> 第四回 薄命女偏逢薄命郎，葫芦僧判断葫芦案<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 却说黛玉同姐妹们至王夫人处，见王夫人正和兄嫂处的来使计议家务，又说姨母家遭人命官司等语。因见王夫人事情冗杂，姐妹们遂出来 ,至寡嫂李氏房中来了。原来这李氏即贾珠之妻。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 珠虽夭亡，幸存一子，取名贾兰，今方五岁，已入学攻书。这李氏亦系金陵名宦之女。父名李守中，曾为国子祭酒；族中男女无不读诗书者。<br /> <br /> Although Bead Merchant had died at an early age, he had the good fortune of leaving behind him a son, to whom the name of Cymbidium Merchant was given. He was, at this period, just in his fifth year, and had already entered school, and applied himself to books. This Silk Plum was also the daughter of an official of note in Gold Mausoleum. Her father's name was Midfielder Plum, who had, at one time, been Imperial Libationer. Among his kindred, men as well as women had all devoted themselves to poetry and letters. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 07:24, 25 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 至李守中继续以来，便谓“女子无才便是德”，故生了此女，不曾叫他十分认真读书，只不过将些 《女四书》、 《烈女传》读读，认得几个字，记得前朝这几个贤女便了；<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 却以纺绩女红为要，因取名为李纨，字宫裁。所以这李纨虽青春丧偶，且居处于膏粱锦绣之中，竟如槁木死灰一般，一概不问不闻，惟知侍亲养子，闲时陪侍小姑等针黹、诵读而已。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 今黛玉虽客居于此，已有这几个姑嫂相伴，除老父之外，馀者也就无用虑了。如今且说贾雨村授了应天府，一到任，就有件人命官司详至案下，却是两家争买一婢，各不相让，以致殴伤人命。彼时雨村即拘原告来审。<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 那原告道：“被打死的乃是小人的主人。因那日买了个丫头，不想系拐子拐来卖的。这拐子先已得了我家的银子，我家小主人原说第二日方是好日，再接入门；<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 这拐子又悄悄的卖与了薛家，被我们知道了，去找拿卖主，夺取丫头。无奈薛家原系金陵一霸，倚财仗势，众豪奴将我小主人竟打死了。凶身主仆已皆逃走，无有踪迹，只剩了几个局外的人。<br /> <br /> But this kidnapper stealthily sold her over again to the Hsueeh family. When we came to know of this, we went in search of the seller to lay hold of him, and bring back the girl by force. But the Hsueeh party has been all along the bully of Chin Ling, full of confidence in his wealth and prestige; and his arrogant menials in a body seized our master and beat him to death.The murderous master and his crew have all long ago made good their escape, leaving no trace behind them, while there only remain several parties not concerned in the affair. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 13:37, 25 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 小人告了一年的状，竟无人作主。求太老爷拘拿凶犯，以扶善良，存殁感激天恩不尽！”雨村听了，大怒道：“那有这等事：打死人竟白白的走了，拿不来的？”<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 便发签差公人，立刻将凶犯家属拿来拷问。只见案旁站着一个门子，使眼色不叫他发签。雨村心下狐疑，只得停了手。He sent a signature to send the official and immediately tortured the family members of the murderer. Seeing a boy page of the court standing by the case, who didn't ask Yucun to sign. Yucun was suspicious and had to stop.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 01:45, 26 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 退堂至密室，令从人退去，只留这门子一人伏侍。门子忙上前请安，笑问：“老爷一向加官进禄，八九年来，就忘了我了？”<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 雨村道：“我看你十分眼熟，但一时总想不起来。”门子笑道：“老爷怎么把出身之地竟忘了？老爷不记得当年葫芦庙里的事么？”雨村大惊，方想起往事。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 原来这门子本是葫芦庙里一个小沙弥，因被火之后无处安身，想这件生意倒还轻省，耐不得寺院凄凉，遂趁年纪轻，蓄了发，充当门子。雨村那里想得是他。<br /> <br /> It turned out that the gatekeeper was originally a little monk in Bottle-gourd Temple. Because he had no place to settle down after the temple being burned by the fire, he thought this business was easy and could not bear the desolation of the temple. So he saved his hair and acted as a gatekeeper while he was young. Yue-ts'un didn't think it was him.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:10, 25 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 便忙携手笑道：“原来还是故人。”因赏他坐了说话。这门子不敢坐。雨村笑道：“你也算贫贱之交了。此系私室，但坐不妨。”门子才斜签着坐下。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 雨村道：“方才何故不令发签？”门子道：“老爷荣任到此，难道就没抄一张本省的‘护官符’来不成？”雨村忙问：“何为‘护官符’？”<br /> <br /> Chia Yu-tsun asked, &quot;Why did you not grant me the passport just now?&quot; The doorman answered that &quot;Your Excellency, when you are to assume office here, haven't you hold some relations to a guard officer? &quot; Yu-tsun was confused and thus continued, &quot;guard officer?&quot;.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:30, 25 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 门子道：“如今凡作地方官的，都有一个私单，上面写的是本省最有权势极富贵的大乡绅名姓，各省皆然。倘若不知，一时触犯了这样的人家，不但官爵，只怕连性命也难保呢！<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 所以叫做‘护官符’。方才所说的这薛家，老爷如何惹得他！他这件官司并无难断之处，从前的官府都因碍着情分脸面，所以如此。”<br /> <br /> “So it was called “the amulet of protection from the feudal official. The family Xue we talked just now, we can’t offend them, my lord. His lawsuit had no difficulty, however, the former official had trouble in the relationship, thus causing the situation then.”. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 09:46, 25 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 一面说，一面从顺袋中取出一张抄的“护官符”来，递与雨村看时，上面皆是本地大族名宦之家的俗谚口碑，云：贾不假，白玉为堂金作马。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 阿房宫，三百里，住不下金陵一个史。东海缺少白玉床，龙王来请金陵王。丰年好大雪，珍珠如土金如铁。<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 雨村尚未看完，忽闻传点，报：“王老爷来拜。”雨村忙具衣冠接迎，有顿饭工夫，方回来问这门子。门子道：“四家皆连络有亲，一损俱损，一荣俱荣。<br /> Yucun has not finished reading, suddenly smell spread point, report: &quot;Wang master came to visit.&quot; Yucun hurriedly arranged his clothes to meet him and had a meal before he came back to ask about it. Siemens way: &quot;the four are connected to have relatives, a failure other destroyed, a glory other glory.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 06:45, 25 December 2021 (UTC)<br /> <br /> Yucun has not finished reading, but suddenly heard from the messenger saying : &quot;Wang master come to visit.&quot; Yucun hurriedly arranged his clothes to welcome him. Only after a meal did he come back to ask Menzi, who said: &quot;the four families are closely connected, so do their honor and failure.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:12, 25 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 今告打死人之薛，就是‘丰年大雪’之薛。不单靠这三家，他的世交亲友在都在外的本也不少，老爷如今拿谁去？”雨村听说，便笑问门子道：“这样说来，却怎么了结此案？<br /> <br /> The xue of killing people is the xue of 'heavy snow in the year of plenty'. He has not only these three families, but also many family friends and relatives who are away from home. Who are you going to take now?&quot; Rain village heard, then smiled and asked Siemens way: &quot;So say, but how to settle the case?--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:05, 25 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 你大约也深知这凶犯躲的方向了？”门子笑道：“不瞒老爷说，不但这凶犯躲的方向，并这拐的人我也知道，死鬼买主也深知道，待我细说与老爷听：<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 这个被打死的是一个小乡宦之子，名唤冯渊，父母俱亡，又无兄弟，守着些薄产度日。年纪十八九岁，酷爱男风，不好女色。这也是前生冤孽，可巧遇见这丫头，他便一眼看上了，立意买来作妾，设誓不近男色，也不再娶第二个了。<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 所以郑重其事，必得三日后方进门。谁知这拐子又偷卖与薛家，他意欲卷了两家的银子逃去；谁知又走不脱，两家拿住，打了个半死，都不肯收银，各要领人。<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 那薛公子便喝令下人动手，将冯公子打了个稀烂，抬回去三日竟死了。这薛公子原择下日子要上京的，既打了人，夺了丫头，他便没事人一般，只管带了家眷走他的路，并非为此而逃；<br /> <br /> He then rudely ordered his subordinates to do something about it, and beat Feng up so badly that he was carried home and died within three days. The Duke of Xue had intended to go to the capital in a few days, and since he had beaten and robbed the maid, he acted as if nothing had happened, and simply took his family away, not because of this escape;--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 06:59, 25 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 这人命些些小事，自有他弟兄、奴仆在此料理。这且别说，老爷可知这被卖的丫头是谁？”雨村道：“我如何晓得？”门子冷笑道：“这人还是老爷的大恩人呢！<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 他就是葫芦庙旁住的甄老爷的女儿，小名英莲的。”雨村骇然道：“原来是他！听见他自五岁被人拐去，怎么如今才卖呢？”门子道：“这种拐子单拐幼女，养至十二三岁，带至他乡转卖。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 当日这英莲，我们天天哄他玩耍，极相熟的，所以隔了七八年，虽模样儿出脱的齐整，然大段未改，所以认得；且他眉心中原有米粒大的一点胭脂记，从胎里带来的。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 偏这拐子又租了我的房子居住，那日拐子不在家，我也曾问他。他说是打怕了的，万不敢说，只说拐子是他的亲爹，因无钱还债才卖的。再四哄他，他又哭了，只说：‘我原不记得小时的事。’<br /> <br /> The trafficker had rented my house to live in by coincidence. I had ever asked her one day when the trafficker was not at home. She said that she dared not to say anything after being attacked for a long time, and only answered that he was her father who sold her to pay off the debts. By coaxing her for several times, she cried again and said that &quot;I don’t remember what happened when I was a child&quot;.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:14, 25 December 2021 (UTC)<br /> <br /> The kidnapper just happened to rent the houses from me. One day, when he was not at home, I asked her about such a thing. She told me that she was afraid to say anything after being beaten so much; she only insisted that he was her father who sold her to pay off his debts. When I tried repeatedly to coax it out of her, she burst into tears and said that 'I do not remember what happened in my childhood.'--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:29, 25 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 这无可疑了。那日冯公子相见了，兑了银子，因拐子醉了，英莲自叹说：‘我今日罪孽可满了！’后又听见三日后才过门，他又转有忧愁之态。<br /> <br /> There is not doubt that the girl who was carried off by the kidnapper is Yinglian all right. The day when Feng Yuan met her and paid down his silver, the kidnapper had got drunk. And then, Yinglian sighed, 'I am overwhelmed by my sins today!' However, her gloom started deepening again, when she heard that Feng Yuan would not be coming and picking her up for three days.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:14, 25 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 我又不忍，等拐子出去，又叫内人去解劝他：‘这冯公子必待好日期来接，可知必不以丫鬟相看。况他是个绝风流人品，家里颇过得，素性又最厌恶堂客，今竟破价买你，后事不言可知。<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 只耐得三两日，何必忧闷？’他听如此说，方略解些，自谓从此得所。谁料天下竟有不如意事，第二日，他偏又卖与了薛家。<br /> <br /> Only for three or two days, why bother to be depressed? Hearing this, he relieved a little bit, saying that he would get a place to settle since then. Unexpectedly, everything is never perfect. On the next day, he was sold to the Xue.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:13, 25 December 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 若卖与第二家还好，这薛公子的混名，人称他‘呆霸王’，最是天下第一个弄性尚气的人，而且使钱如土。只打了个落花流水，生拖死拽，把个英莲拖去，如今也不知死活。<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 这冯公子空喜一场，一念未遂，反花了钱，送了命，岂不可叹！”雨村听了，也叹道：“这也是他们的孽障遭遇，亦非偶然，不然这冯渊如何偏只看上了这英莲？<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> <br /> 这英莲受了拐子这几年折磨，才得了个路头，且又是个多情的，若果聚合了，倒是件美事，偏又生出这段事来。这薛家纵比冯家富贵，想其为人，自然姬妾众多，淫佚无度，未必及冯渊定情于一人。<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 这正是梦幻情缘，恰遇见一对薄命儿女。且不要议论他人，只目今这官司如何剖断才好？”门子笑道：“老爷当年何其明决，今日何反成个没主意的人了？<br /> <br /> <br /> It should be the love of dream, only to be an ill-fated couple. Don’t talk about others for the moment. It’s crucial that this case be judged properly.” The servant said with a smile, “ how decisive you were in those days. Why are you so irresolute at the present ?”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 07:31, 25 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 小的听见老爷补升此任，系贾府、王府之力。此薛蟠即贾府之亲，老爷何不顺水行舟，做个人情，将此案了结，日后也好去见贾、王二公。”<br /> <br /> I heard that you respected master assumed office with the help of Jia Mansion and Wang Mansion. Xue Pan is a relative of Jia Mansion. Why don’t you do him a special favor, making use of the opportunity to settle the case, so that you can make a smooth explanation to master Jia and Wang in days to come.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 07:03, 25 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 雨村道：“你说的何尝不是，但事关人命，蒙皇上隆恩，起复委用，正竭力图报之时，岂可因私枉法？是实不忍为的。”门子听了，冷笑道：<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> “老爷说的自是正理，但如今世上是行不去的。岂不闻古人说的：‘大丈夫相时而动。’又说：‘趋吉避凶者为君子。’依老爷这话，不但不能报效朝廷，亦且自身不保，还要三思为妥。”<br /> <br /> “What lord said is reasonable, but it is unfeasible in the current world. Have you not heard what the ancients said:’ A real man can take action according to the specific situation’, and ‘The one who can avoid calamity and bring on good fortune is a gentleman.’ According to lord’s words, you not only can’t serve the court, but also can’t protect yourself. You’d better think it over. ‘ --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 15:40, 25 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 雨村低了头，半日方说道：“依你怎么着？”门子道：“小人已想了个很好的主意在此：老爷明日坐堂，只管虚张声势，动文书，发签拿人。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 凶犯自然是拿不来的，原告固是不依，只用将薛家族人及奴仆人等拿几个来拷问；小的在暗中调停，令他们报个‘暴病身亡’，合族中及地方上共递一张保呈。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 老爷只说善能扶鸾请仙，堂上设了乩坛，令军民人等只管来看。老爷便说：‘乩仙批了，死者冯渊与薛蟠原系夙孽，今犯狭路相遇，原应了结：<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 今薛蟠已得了无名之病，被冯渊的魂魄追索而死。其祸皆由拐子而起，除将拐子按法处治外，馀不累及’等语。小人暗中嘱咐拐子，令其实招。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 众人见乩仙批语与拐子相符，自然不疑了。薛家有的是钱，老爷断一千也可，五百也可，与冯家作烧埋之费。那冯家也无甚要紧的人，不过为的是钱，有了银子，也就无话了。<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 老爷细想，此计如何？”雨村笑道：“不妥，不妥。等我再斟酌斟酌，压服得口声才好。”二人计议已定。至次日坐堂，勾取一干有名人犯，雨村详加审问。<br /> <br /> The lord thought carefully, and asked how about this plan? Yucun laughed and said: “ It’s not the right way, it’s not the right way. Let me think the matter over, the plan should be convinced by all the others.” Then they confirmed the plan. At tomorrow’s court session, convening all criminals, whose name was known, Yucun questioned them seriously. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:31, 25 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 果见冯家人口稀少，不过赖此欲得些烧埋之银；薛家仗势倚情，偏不相让：故致颠倒未决。雨村便徇情枉法，胡乱判断了此案。<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 冯家得了许多烧埋银子，也就无甚话说了。雨村便疾忙修书二封与贾政并京营节度使王子腾，不过说“令甥之事已完，不必过虑”之言寄去。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 此事皆由葫芦庙内沙弥新门子所为，雨村又恐他对人说出当日贫贱时事来，因此心中大不乐意。后来到底寻了他一个不是，远远的充发了才罢。当下言不着雨村。<br /> <br /> It was all done by a novice monk Xinmenzi in Gourd Temple. Yucun was afraid that he would tell people about the awful current affairs of that day, so he was very unsatisfied. Later, Yucan pick holes in him , and banished him far away. Now, there was no one talking about bad things about Yucun.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 14:05, 25 December 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 且说那买了英莲、打死冯渊的薛公子，亦系金陵人氏，本是书香继世之家。只是如今这薛公子幼年丧父，寡母又怜他是个独根孤种，未免溺爱纵容些，遂致老大无成；<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 且家中有百万之富，现领着内帑钱粮，采办杂料。这薛公子学名薛蟠，表字文起，性情奢侈，言语傲慢；虽也上过学，不过略识几个字，终日惟有斗鸡走马，游山玩景而已。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 虽是皇商，一应经纪世事全然不知，不过赖祖、父旧日的情分，户部挂个虚名，支领钱粮；其馀事体，自有伙计、老家人等措办。<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 寡母王氏，乃现任京营节度使王子腾之妹，与荣国府贾政的夫人王氏是一母所生的姊妹，今年方五十上下，只有薛蟠一子。还有一女，比薛蟠小两岁，乳名宝钗，生得肌骨莹润，举止娴雅。<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 当时他父亲在日极爱此女，令其读书识字，较之乃兄竟高十倍。自父亲死后，见哥哥不能安慰母心，他便不以书字为念，只留心针黹、家计等事，好为母亲分忧代劳。<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 近因今上崇尚诗礼，征采才能，降不世之隆恩，除聘选妃嫔外，凡世宦名家之女，皆得亲名达部，以备选择为公主、郡主入学陪侍，充为才人、赞善之职。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 自薛蟠父亲死后，各省中所有的买卖承局、总管、伙计人等，见薛蟠年轻不谙世事，便趁时拐骗起来，京都几处生意，渐亦销耗。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 薛蟠素闻得都中乃第一繁华之地，正思一游，便趁此机会：一来送妹待选；二来望亲；三来亲自入部销算旧账，再计新支；其实只为游览上国风光之意。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 因此早已检点下行装细软，以及馈送亲友各色土物人情等类，正择日起身，不想偏遇着那拐子卖英莲。薛蟠见英莲生的不俗，立意买了作妾，又遇冯家来夺，因恃强喝令豪奴将冯渊打死。<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 便将家中事务，一一嘱托了族中人并几个老家人；自己同着母亲、妹子，竟自起身长行去了。人命官司，他却视为儿戏，自谓花上几个钱，没有不了的。<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 在路不计其日。那日已将入都，又听见母舅王子腾升了九省统制，奉旨出都查边。薛蟠心中暗喜道：“我正愁进京去有舅舅管辖，不能任意挥霍；如今升出去，可知天从人愿。”<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 因和母亲商议道：“咱们京中虽有几处房舍，只是这十来年没人居住，那看守的人未免偷着租赁给人住，须得先着人去打扫收拾才好。”他母亲道：“何必如此招摇？”<br /> <br /> So he discussed with his mother, &quot;Although we have a few premises in the capital, no one has lived there for ten years, the guards may sneakily rent to people to live, we must first ask someone to clean and tidy up.&quot; His mother said, &quot;Why do you have to be so flashy? &quot;--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 09:23, 25 December 2021 (UTC)Yi Yangfan<br /> <br /> So he discussed with his mother, &quot;Although we have a few houses in the capital, no one has lived there for ten years. The guards may sneakily rent the house to other people, so we must first send someone to tidy up the house. His mother said, &quot;Why do you have to be so flashy? &quot;--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 13:50, 25 December 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 咱们这进京去，原是先拜望亲友，或是在你舅舅处，或是你姨父家，他两家的房舍极是宽敞的，咱们且住下，再慢慢儿的着人去收拾，岂不消停些？”<br /> <br /> Now we go to the capital Beijing, and we should visit our relatives first. Your uncle‘s or your aunt‘s husband’s house are good choices, and their houses are very spacious. Let's stay there for a while and then send someone to clean up the house，and it will be more inconspicuous.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 13:38, 25 December 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 薛蟠道：“如今舅舅正升了外省去，家里自然忙乱起身，咱们这会子反一窝一拖的奔了去，岂不没眼色呢？”他母亲道：“你舅舅虽升了去，还有你姨父家。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 况这几年来，你舅舅、姨娘两处，每每带信捎书接咱们来；如今既来了，你舅舅虽忙着起身，你贾家的姨娘未必不苦留我们，咱们且忙忙的收拾房子，岂不使人见怪？你的意思，我早知道了：<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 守着舅舅、姨母住着，未免拘紧了；不如各自住着，好任意施为。你既如此，你自去挑所宅子去住；我和你姨娘，姊妹们别了这几年，却要住几日，我带了你妹子去投你姨娘家去。你道好不好？”<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 薛蟠见母亲如此说，情知扭不过，只得吩咐人夫，一路奔荣国府而来。那时王夫人已知薛蟠官司一事，亏贾雨村就中维持了，才放了心。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 又见哥哥升了边缺，正愁少了娘家的亲戚来往，略觉寂寞。过了几日，忽家人报：“姨太太带了哥儿、姐儿，合家进京，在门外下车了。”<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 喜的王夫人忙带了人，接到大厅上，将薛姨妈等接进去了。姊妹们一朝相见，悲喜交集，自不必说。叙了一番契阔，又引着拜见贾母，将人情土物各种酬献了，合家俱厮见过，又治席接风。<br /> <br /> Lady King was so happy that she brought someone to the hall and took Aunt Marshgrass in. The sisters were joy tempered with sorrow to see each other that it goes without saying. Told a story of great deeds, and led to visit Grandma Merchant, all kinds of reward will be offered, together with the furniture saw, and treat the seat to receive wind.<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 薛蟠拜见过贾政、贾琏，又引着见了贾赦、贾珍等。贾政便使人进来对王夫人说：“姨太太已有了年纪，外甥年轻，不知庶务，在外住着，恐又要生事。<br /> <br /> Xue Pan met Jia Zheng and Jia Lian and introduced Jia She and Jia Zhen. Jia Zheng sent someone in and said to Mrs. Wang, &quot;my aunt is old, and my nephew is young. He doesn't know about general affairs. If he is living outside, I am afraid that something will happen again.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:10, 25 December 2021 (UTC)<br /> <br /> Xue Pan met Jia Zheng and Jia Lian and introduced Jia She and Jia Zhen. Jia Zheng sent someone in and said to Mrs. Wang, &quot;my aunt is old, and my nephew is young. He doesn't know about general affairs. If he lives outside, I am afraid that he will make some trouble.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 13:01, 25 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 咱们东南角上梨香院那一所房十来间白空闲着，叫人请了姨太太和姐儿、哥儿住了甚好。”王夫人原要留住。贾母也遣人来说：“请姨太太就在这里住下，大家亲密些。”<br /> <br /> “We have a room in the southeast corner of the Li Xiang courtyard that is vacant, and ask someone to invite the aunt and sister and brother to live here.” Mrs. Wang originally wanted to stay. Mrs. Jia also sent someone to say: “Please invite the aunt to stay here, the relationship between us will be closer.”--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:58, 25 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 薛姨妈正欲同居一处，方可拘紧些儿子；若另住在外边，又恐他纵性惹祸：遂忙应允。又私与王夫人说明：“一应日费供给，一概都免，方是处常之法。”<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 王夫人知他家不难于此，遂亦从其自便。从此后，薛家母女就在梨香院住了。原来这梨香院乃当日荣公暮年养静之所，小小巧巧，约有十馀间房舍，前厅后舍俱全。<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 另有一门通街，薛蟠的家人就走此门出入。西南上又有一个角门，通着夹道子，出了夹道，便是王夫人正房的东院了。每日或饭后或晚间，薛姨妈便过来，或与贾母闲谈，或与王夫人相叙；<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 宝钗日与黛玉、迎春姊妹等一处，或看书下棋，或做针黹：倒也十分相安。只是薛蟠起初原不欲在贾府中居住，生恐姨父管束，不得自在。无奈母亲执意在此，且贾宅中又十分殷勤苦留，只得暂且住下；<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 一面使人打扫出自家的房屋，再移居过去。谁知自此间住了不上一月，贾宅族中凡有的子侄，俱已认熟了一半，都是那些纨袴气习，莫不喜与他来往。<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 今日会酒，明日观花，甚至聚赌嫖娼，无所不至，引诱的薛蟠比当日更坏了十倍。虽说贾政训子有方，治家有法，一则族大人多，照管不到；二则现在房长乃是贾珍，彼乃宁府长孙，又现袭职，凡族中事，都是他掌管；<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 三则公私冗杂，且素性潇洒，不以俗事为要，每公暇之时，不过看书、着棋而已；况这梨香院相隔两层房舍，又有街门别开，任意可以出入：<br /> <br /> ==Nadia 202011080004==<br /> <br /> 这些子弟们所以只管放意畅怀的，因此薛蟠遂将移居之念渐渐打灭了。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 日后如何，下回分解。葫芦僧判断葫芦案──<br /> <br /> ==Mariam Toure 2020GBJ002301==<br /> <br /> “葫芦”的谐音为糊涂，故其意谓糊涂僧糊涂判案。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 指知县贾雨村按照现为衙门门子而原为葫芦庙小沙弥的主意糊里糊涂判结了薛蟠强买甄英莲并打死人命一案。<br /> <br /> Zhizhi County Jia Yucun was confused and convicted the case of Xue Panqiang buying Zhen Yinglian and killing people based on the idea that he is now Yamenzi but was originally a young novice monk in the Gourd Temple.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 女子无才便是德──语出明·张岱《公祭祁夫人文》：<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> “(陈)眉公曰：‘丈夫有德便是才，女子无才便是德。’此语殊为未确。”<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> (又见清·石成金《家训钞》引)<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 意谓女子如果读书识字，便可能受到小说、戏曲的不良影响，做出伤风败俗的事，倒不如不识字而能保持妇德。<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 《女四书》、《列女传》──都是记述历代贤德女子的事迹，以宣扬封建妇德的书。<br /> English:The Four Books on Women and the Biography of Lienu ─ ─ both describe the deeds of <br /> <br /> virtuous women in past dynasties to publicize the feudal virtues of women.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 《女四书》：明·王相模仿南宋·朱熹所编《四书》而辑成，包括东汉·班昭的《女诫》、唐·宋若莘和宋若昭的《女论语》、明·永乐皇后徐氏的《内训》、王相之母刘氏的《女范捷录》四种专讲女德的书，故称。<br /> <br /> ==Öncü 202121080008==<br /> <br /> 《列女传》：西汉·刘向编撰。全书七卷，每卷为一类，分别为母仪、贤明、仁智、贞顺、节义、辩通、嬖孽，共收妇女故事一百零四则。​<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 纺绩女红(gōng工)──泛指女子应做的家务活计。<br /> <br /> Fangji Female Red (''gong'')──refers to the household chores of women.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 19:13, 25 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 纺绩：“纺”是把丝纺成纱，“绩”是把麻绩成线。<br /> <br /> ''Fangji'': &quot;Fang&quot; means to spin silk into yarn, &quot;Ji&quot; means to turn the hemp into thread.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 19:06, 25 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 女红：又作“女工”或“女功”。<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 是指纺织、缝纫、刺绣等。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211222_homework&diff=134293 2021-12-26T01:41:33Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] [[20211020_homework|for Oct 20 - HLM Chapters 21-22]] etc.<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 闲静似娇花照水，行动如弱柳扶风。心较比干多一窍，病如西子胜三分。宝玉看罢，笑道：“这个妹妹我曾见过的。”<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 贾母笑道：“又胡说了，你何曾见过？”宝玉笑道：“虽没见过，却看着面善，心里倒像是远别重逢的一般。”贾母笑道：“好，好！这么更相和睦了。”<br /> <br /> Dowager Jia smiled and said, &quot;nonsense again. Have you ever seen it?&quot; Baoyu said with a smile, &quot;although I haven't seen it, I look good and feel like I'm far from meeting again.&quot; Dowager Jia said with a smile, &quot;OK, OK! It's more harmonious.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)<br /> <br /> Grandma Merchant smiled and said, &quot;Nonsense again. Have you ever seen it?&quot; Precious Jade said with a smile, &quot;Although I haven't seen it, I look good and feel like I'm far from meeting again.&quot; Grandma Merchant said with a smile, &quot;OK, OK! It's more harmonious.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 宝玉便走向黛玉身边坐下，又细细打量一番，因问：“妹妹可曾读书？”黛玉道：“不曾读书，只上了一年学，些须认得几个字。”<br /> <br /> Baoyu went to Daiyu and sat down. She looked at her carefully, because she asked, &quot;has your sister ever read?&quot; Daiyu said, &quot;I didn't study. I only studied for a year. I have to recognize a few words.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:12, 21 December 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 宝玉又道：“妹妹尊名？”黛玉便说了名。宝玉又道：“表字？”黛玉道：“无字。”<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 宝玉笑道：“我送妹妹一字：莫若‘颦颦’二字极妙。”探春便道：“何处出典？”宝玉道：“《古今人物通考》上说：<br /> <br /> Baoyu smiled and said:&quot; I want to describe you with two words—Ping Ping, and no words are better than them.&quot; Tanchun then asked:&quot;In which book did you find them?&quot; Baoyu said:&quot; On ''General Study of Ancient and Modern Characters''&quot;--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:04, 20 December 2021 (UTC)<br /> <br /> Precious Jade smiled and said:&quot; I want to give away two words to you—Pingping, and no words are better than them.&quot; Tanchun then asked:&quot;In which book did you find them?&quot; Jade said:&quot;''On General Study of Ancient and Modern Characters''.&quot;--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:37, 22 December 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> ‘西方有石名黛，可代画眉之墨。’况这妹妹眉尖若蹙，取这个字，岂不甚美？”探春笑道：“只怕又是杜撰。”<br /> <br /> 'There is a stone in the west named Dai, it can replace the ink of painting eyebrows.' The sister's eyebrows are frown, if take this word for name, isn’t it very beautiful?&quot; Tanchun laughed: &quot;I'm afraid it's a fabrication again.&quot;--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:29, 22 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 宝玉笑道：“除了《四书》，杜撰的也太多呢。”因又问黛玉：“可有玉没有？”众人都不解。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 黛玉便忖度着：“因他有玉，所以才问我的。”便答道：“我没有玉。你那玉也是件稀罕物儿，岂能人人皆有？”<br /> <br /> Mascara Jade Forest contemplated, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 13:45, 22 December 2021 (UTC)<br /> <br /> Mascara Jade Forest presumed, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:25, 23 December 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 宝玉听了，登时发作起狂病来，摘下那玉就狠命摔去，骂道：“什么罕物！人的高下不识，还说灵不灵呢！我也不要这劳什子！”<br /> <br /> After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but it can't tell lowliness or nobleness.I won't have the waste now!” --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 19 December 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 吓的地下众人一拥争去拾玉。贾母急的搂了宝玉道：“孽障，你生气，要打骂人容易，何苦摔那命根子？”宝玉满面泪痕，哭道：“家里姐姐妹妹都没有，单我有，我说没趣儿；<br /> <br /> The aside servants were scared and then rushed to pick up the jade.Jia's mother anxiously hugged Baoyu and said:&quot; poor kid, if you are angry, why do you bother to fall the jade rahtere to beat and curse.&quot;Covered with tears, Baoyu cried:&quot; my beloved elder and litter sisters have no one. I'm ashamed of owning one.&quot;<br /> <br /> <br /> All those, who stood below, were startled; and in a body they pressed forward, vying with each other as to who should pick up the gem.<br /> Grandma Merchant was so distressed that she clasped Precious Jade in her embrace. &quot;You child of wrath,&quot; she exclaimed. &quot;When you get into a passion, it's easy enough for you to beat and abuse people; but what makes you fling away that stem of life?&quot;<br /> Precious Jade’s face was covered with the traces of tears. &quot;All my cousins here, senior as well as junior,&quot; he rejoined, as he sobbed, &quot;have no gem, and if it's only I to have one, there's no fun in it, I maintain! “.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 06:27, 22 December 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 如今来了这个神仙似的妹妹也没有：可知这不是个好东西。”贾母忙哄他道：“你这妹妹原有玉来着，因你姑妈去世时，舍不得你妹妹，无法可处，遂将他的玉带了去：<br /> <br /> And now comes this angelic sort of cousin, and she too has none, so that it's clear enough that it is no profitable thing.&quot; Grandma Merchant hastened to coax him. &quot;This cousin of yours,&quot; she explained, &quot;would, under former circumstances, have come here with a jade; and it's because your aunt felt unable, as she lay on her death-bed, to reconcile herself to the separation from your cousin, that in the absence of any remedy, she forthwith took the gem belonging to her (daughter), along with her (in the grave); --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> Now the newly arrived cousin who is as lovely as a fairy hasn't got one either, so it can't be any good.&quot; &quot;Your cousin did have one once,&quot; said Dowager lady Chia to soothe him, &quot;but when your aunt was dying she was unwilling to leave your cousin, the best she could do was to take the jade with her instead. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:49, 20 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 一则全殉葬之礼，尽你妹妹的孝心；二则你姑妈的阴灵儿也可权作见了你妹妹了。因此他说没有，也是不便自己夸张的意思啊。<br /> <br /> In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn’t want to boast about it. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:50, 20 December 2021 (UTC)<br /> <br /> In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn't want to publicise it.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:00, 22 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 你还不好生带上，仔细你娘知道。”说着，便向丫鬟手中接来，亲与他带上。宝玉听如此说，想了一想，也就不生别论。<br /> <br /> &quot;If you don't take it with you, be careful your mother knows&quot; As she spoke, she took the jade from the servant girl and adorned him herself. When Precious Jade Merchant heard her say this, he thought for a while and said nothing else.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 06:56, 22 December 2021 (UTC)<br /> <br /> &quot;You‘d better keep it well in case your mother notices.” As she spoke, she took the jade from the maid and adorned him herself. When Precious Jade Merchant heard her saying this, he thought for a while and said nothing else. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:18, 22 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 当下奶娘来问黛玉房舍，贾母便说：“将宝玉挪出来，同我在套间暖阁里，把你林姑娘暂且安置在碧纱厨里。等过了残冬，春天再给他们收拾房屋，另作一番安置罢。”<br /> <br /> When the nanny came to ask where Mascara Jade should stay, Lady Dowager answered, “ Place Precious Jade in the warm house in my suit and settle your Miss Forest in the Green Voile House temporarily until the winter ends. In next spring, you’ll rearrange the room for them.”--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:34, 22 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 宝玉道：“好祖宗，我就在碧纱厨外的床上很妥当，又何必出来，闹的老祖宗不得安静呢？”贾母想一想说：“也罢了。<br /> <br /> Baoyu said:” Dear grandma, I would rather stay at the bed outside the partition door, than at your room to bother you.” The Lady Dowager said thoughtfully:”That’s Ok.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:38, 21 December 2021 (UTC)<br /> <br /> Presious Jade said:&quot;Dear mother, I would rather stay on the bed outside the partition door rather than at grandma's to bother her.&quot; The Lady Dowager said thoughtfully:&quot;That's OK.&quot;--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 09:06, 25 December 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 每人一个奶娘并一个丫头照管，馀者在外间上夜听唤。”一面早有熙凤命人送了一顶藕合色花帐并锦被、缎褥之类。<br /> <br /> But let each one of you have a nurse, as well as a waiting-maid to attend on you; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call.&quot; At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:25, 19 December 2021 (UTC)<br /> <br /> But let each one of you have a nurse and a waiting-maid; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call.&quot; At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:22, 22 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 黛玉只带了两个人来：一个是自己的奶娘王嬷嬷；一个是十岁的小丫头，名唤雪雁。贾母见雪雁甚小，一团孩气；<br /> <br /> Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:17, 22 December 2021 (UTC)<br /> <br /> Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 01:41, 26 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 王嬷嬷又极老：料黛玉皆不遂心，将自己身边一个二等小丫头，名唤鹦哥的与了黛玉。亦如迎春等一般：每人除自幼乳母外，另有四个教引嬷嬷；Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little page girl named Yingge. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mothers.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 14:02, 19 December 2021 (UTC)Huang Zhuliang<br /> <br /> Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little girl named Polly. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mummys.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:40, 20 December 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 除贴身掌管钗钏盥沐两个丫头外，另有四五个洒扫房屋、来往使役的小丫头。当下王嬷嬷与鹦哥陪侍黛玉在碧纱厨内，宝玉乳母李嬷嬷并大丫头名唤袭人的陪侍在外面大床上。<br /> In addition to the two servants who are in charge of jewelry and toiletries, there are four or five little maids who sweep the house and do chores. At the moment King mammy and polly accompany daiyu in green gauze room, Baoyu’s mammy li and big maid Xiren accompany on the big bed outside.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:37, 20 December 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 原来这袭人亦是贾母之婢，本名蕊珠，贾母因溺爱宝玉，恐宝玉之婢不中使，素喜蕊珠心地纯良，遂与宝玉。宝玉因知他本姓花，又曾见旧人诗句有“花气袭人”之句，遂回明贾母，即把蕊珠更名袭人。<br /> This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness then assigned her to Baoyu, for Lady Dowager coddled him and worried that the maids of Baoyu not work well. Baoyu knew her last name was Hua, and saw once poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager, and then Rui Zhu was named Xi Ren.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:12, 20 December 2021 (UTC)<br /> <br /> This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness, then assigned her to serve Jade, for Lady Dowager coddled him and worried that the maids of Jade not professional. Jade knew her last name was Flower, and saw once a poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager. And then Rui Zhu was named Xi Ren.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 12:33, 20 December 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 却说袭人倒有些痴处：伏侍贾母时，心中只有贾母；如今跟了宝玉，心中又只有宝玉了。只因宝玉性情乖僻，每每规谏，见宝玉不听，心中着实忧郁。<br /> <br /> However, it is said that Hsi-jen is crazy: when seving Jia's mother, only Jia's mother is in her heart; now serving Jade, there is only Jade in her heart. Because of Jade's perverse temperament, when Jade doesn't listen to her advise, Hsi-jen is really depressed.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:11, 25 December 2021 (UTC)<br /> <br /> However, Hsi Jen had several simple traits. While in attendance upon dowager lady Chia, in her heart and her eyes there was no one but her venerable ladyship, and her alone; and now in her attendance upon Pao-yue, her heart and her eyes were again full of Pao-yue, and him alone. But as Pao-yue was of a perverse temperament and did not heed her repeated injunctions, she felt at heart exceedingly grieved.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 00:42, 21 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 是晚，宝玉、李嬷嬷已睡了，他见里面黛玉、鹦哥犹未安歇，他自卸了妆，悄悄的进来，笑问：“姑娘怎么还不安歇？”黛玉忙笑让：“姐姐请坐。”<br /> <br /> At night, after nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in.<br /> &quot;How is it, miss，&quot; she inquired smiling, &quot;that you have not turned in as yet？&quot;<br /> Tai-yue at once put on a smile. &quot;Sit down, sister, &quot; she rejoined, pressing her to take a seat. --[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 01:37, 21 December 2021 (UTC)<br /> <br /> <br /> At night, after Master Bao and nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in.&quot;How is it, miss，&quot; she inquired smilingly, &quot;that you have not turned in as yet？&quot; Tai-yue at once put on a smile. &quot;Sit down, my dear sister, &quot; she rejoined, leading her to take a seat.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:41, 21 December 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 袭人在床沿上坐了。鹦哥笑道：“林姑娘在这里伤心，自己淌眼抹泪的说：‘今儿才来了，就惹出你们哥儿的病来。倘或摔坏了那玉，岂不是因我之过？’<br /> <br /> Hsi-jen then sat by the bedside. Ying Ko ridiculed, &quot;Miss Lin was feeling sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade was truly broken apart, then I am sure to blame.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:29, 21 December 2021 (UTC)<br /> <br /> Aroma then sat by the bedside. Brother Parrot ridiculed, &quot;Miss Lin feels sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade is truly broken apart, then I'll be sure to blame.&quot;--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:45, 22 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 所以伤心。我好容易劝好了。”袭人道：“姑娘快别这么着。将来只怕比这更奇怪的笑话儿还有呢。<br /> <br /> “She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, young lady. There will be more stranger jokes in the future.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:40, 22 December 2021 (UTC)<br /> <br /> “She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, my mistress. There will be more stranger jokes in the future.”--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:51, 22 December 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 若为他这种行状，你多心伤感，只怕你还伤感不了呢。快别多心。”黛玉道：“姐姐们说的，我记着就是了。”<br /> <br /> “If you feel sad for his behavior, I’m afraid that you can’t be so. Don’t think too much.” Daiyu said: “I will remember what our sisters has said.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:23, 20 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 又叙了一会，方才安歇。次早起来，省过贾母，因往王夫人处来。正值王夫人与熙凤在一处拆金陵来的书信，又有王夫人的兄嫂处遣来的两个媳妇儿来说话。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 黛玉虽不知原委，探春等却晓得是议论金陵城中居住的薛家姨母之子、表兄薛蟠倚财仗势，打死人命，现在应天府案下审理。如今舅舅王子腾得了信，遣人来告诉这边，意欲唤取进京之意。<br /> Although Daiyu did not know the exact cause, Tanchun and others knew that it was xue Pan, son and cousin of aunt Xue who lived in Jinling city, who killed a man by taking advantage of his wealth and power, and was now being tried by the Tianfu court. Now uncle Prince teng got the letter, send people to tell here, intended to call the meaning of Beijing.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> Although Dai Yu did not know the original commission, Tan Chun and others knew that it was a discussion of Xue Pan, the son of the Xue family's aunt and cousin Xue Pan, who lived in Jinling City, who relied on wealth and power to kill people, and now it should be tried under the Tianfu case. Now that his uncle Prince Teng had received the letter, he sent someone to tell this side, intending to summon the intention of entering the capital.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 毕竟怎的，下回分解。<br /> <br /> 起复——即重新起用被停职或撤职的官员，包括因父母丧停职回家守孝及因被弹劾而遭撤职的官员。​<br /> If you want to know what happened, the answer is next time<br /> Reinstatement – Reinstate officials who have been suspended or removed from their posts, including those who have been suspended from their posts for the death of their parents and who have been removed from office for impeachment.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:14, 19 December 2021 (UTC)<br /> <br /> After all, I'll break it down next time.<br /> <br /> Reinstatement - reinstatement of officials who have been suspended or removed from office, including those who have been removed from office due to the death of their parents and those who have been removed from office due to impeachment.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 邸(dǐ底)报——亦称“邸抄”、“抄报”、“宫门抄”，清代或称“京报”。中国古代官方报纸的通称。<br /> <br /> Di Pao -- also known as &quot;Di Copy&quot;, &quot;copy newspaper&quot; or &quot;Palace Gate Copy&quot; -- is also known as &quot;Beijing Newspaper&quot; during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:23, 19 December 2021 (UTC)<br /> <br /> Di Bao -- also known as &quot;Di Copy&quot;, &quot;copy newspaper&quot; or &quot;Palace Gate Copy&quot; -- is also known as &quot;Beijing Newspaper&quot; during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:10, 22 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 承办者或为地方官府驻京办事机构，或为朝廷。邸报专门抄发诏令、奏章及朝政新闻，以供地方官及时了解。 邸：原指战国时各诸侯在都城的客馆，后泛指地方官府驻京办事处。​<br /> <br /> The undertaker is either the local government office in Beijing or the imperial court. The residence newspaper specially copied and issued imperial edicts, memorials and government news for local officials to understand in time. Di: it used to refer to the guest houses of various princes in the capital during the Warring States period, and later it generally refers to the offices of local officials in Beijing. ​--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:09, 22 December 2021 (UTC)<br /> <br /> The undertaker is either the local government office in Beijing or the imperial court. The &quot;Di&quot; newspaper(a official gazette) specially copied and issued imperial edicts, memorials and government news for local officials to understand in time.&quot;Di&quot;: Originally referred to the guest hall of the princes in the capital during the Warring States Period, and later generally referred to the Beijing office of the local government. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:40, 22 December 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 贱荆——亦称“拙荆”、“山荆”等。谦词。对人称自己的妻子。 荆：“荆钗布裙”的省称。<br /> <br /> &quot;Jian Jing&quot; ——also known as &quot;Zhuo Jing&quot;, &quot;Shan Jing&quot; etc. It's a modest word when a man mention his wife in front of others. &quot;Jing&quot;is a short name for &quot;JingChaiBuQun&quot;(the female have only a thorn for a hairpin and plain cloth for a skirt). --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:36, 19 December 2021 (UTC)Liu Wei<br /> <br /> Jian Jing, also known as &quot;Zhuo Jing&quot;, &quot;Shan Jing&quot;,etc, is a humle term for quoting one's own wife. Jing is an abbreviation for &quot;Jingchaibuqun&quot;, that is, a thorn for a hairpin and palin cloth for a skirt.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:59, 20 December 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 形容妇人极为简朴的服饰。语出汉·刘向《列女传》(见《太平御览》卷七一八引)：“梁鸿妻孟光，荆钗布裙。” 荆钗：即以木棍为钗。<br /> <br /> Jing, used to ​describe women's plain, simple and unadorned clothes, is originated from a sentence in the ''Biographies of Exemplary Women'' written by Liu Xiang in the Han Dynasty (see ''Imperial Review under the Reign of Taizong in the Song Dynasty'', Vol.718): &quot;Meng Guang, wife of Liang Hong has only a thorn for a hairpin and plain cloth for a skirt.&quot; Jingchai means a thron for a hairpin.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:53, 20 December 2021 (UTC)<br /> <br /> Jing, used to ​describe the extremely simple dress of a woman. In Han, Liu Xiang's &quot;Biography of the Female&quot; (see ”Taiping Yu Lan“（Imperial Review under the Reign of Taizong in the Song Dynasty）, vol. 718): &quot;Liang Hong's wife, Meng Guang, was dressed in a woven hairpin and cloth skirt.&quot; Jingchai (荆钗): a wooden stick used as a hairpin.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:02, 22 December 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 内顾之忧──语出北朝魏·袁翻《安置蠕蠕表》：“且蠕蠕尚存，则高车犹有内顾之忧，未暇窥窬上国；<br /> <br /> The Worries of Internal Concern - From Yuan Fan's &quot; Settlement Zoran Policy &quot;, And if Zoran still existed, then Gao Che (a generic term used by the Northern Dynasties for a part of the nomadic tribes in the north of the desert) would still have internal concerns and would not have had the strength to covet the vassal states.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 04:55, 22 December 2021 (UTC)<br /> <br /> Internal Concerns – derived from Yuan Fan's &quot;Policy on the Settlement of Ruru&quot;. “And if Ruru survived, Gaoche would have internal concerns and would have no time to covet the territory of the Emperor.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:30, 25 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 若蠕蠕全灭，则高车跋扈之计，岂易可知？”(蠕蠕：“柔然”的别称，亦称“芮芮”、“茹茹”。我国古代北方少数民族名。<br /> <br /> “If Ruru was annihilated, wasn’t it easy to know the conceited plan of Gaoche?” (“Ruru”, an alternative name for Rouran Khaganate, can also be called “Ruirui” or “Ruru”. The name of an ancient northern ethnic minorities.)--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:53, 25 December 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 高车：亦称“狄历”、“敕勒”、“铁勒”、“丁零”。 我国古代北方少数民族名。)意谓因对家事或国事的顾念而担忧。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 这里指家庭需要照顾的人或事。​<br /> <br /> 垂花门──旧时较为讲究的四合院二门。门顶如屋顶式样，其四角和前后多有下垂的雕花，故称。<br /> <br /> <br /> <br /> <br /> <br /> <br /> This refers to the person or thing that family members need to take care of. ​<br /> <br /> Floral-Pendant Gates: It was the second gate of a courtyard house with exquisite decoration in the old days. The top of the door was like a roof, with drooping carvings on the back and front of four corners, so it is called &quot;Floral-Pendant Gates&quot;.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 11:25, 22 December 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 超手游廊──亦作“超手回廊”、“抄手游廊”。房廊像两手笼入袖筒，两袖成环形状，故称。<br /> <br /> Verandah Chao Shou —— also known as &quot;Corridor Chao Shou&quot; and &quot;Cross Hand Verandah&quot;. Its gallery looked like a two-handed cage into the sleeves, and the two sleeves formed a ring shape, so it was called &quot;Verandah Chao Shou&quot;.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:37, 20 December 2021 (UTC)<br /> <br /> Verandah Chao Shou: It was also known as “Corridor Chao Shou” or “Verandah Cross Hand”. Its gallery was similar to a two-handed cage into the two sleeves which formed a ring shape, so it was called “Verandah Chao Shou”. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:26, 22 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 穿山游廊──指与厅房两边山墙门通连的回廊。以其可由山墙门穿行，故称。 山：即房屋两侧的山墙。​<br /> <br /> Chuan Shan You Lang: A veranda or corridor connected with the gable doors on both sides of the hall. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 13:22, 19 December 2021 (UTC)<br /> <br /> Chuan Shan You Lang: It refers to the corridor connected to the door of the wall on either side of the room. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:33, 19 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> “第一个”六句──这是对迎春形象的描写。 微丰：稍胖。 腮凝新荔：形容腮帮子像荔枝般的红润。<br /> <br /> The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red as lychees.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:29, 19 December 2021 (UTC)<br /> <br /> The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red and shiny as lychees.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:21, 20 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 鼻腻鹅脂：形容鼻端像鹅脂般光润。​<br /> <br /> “第二个”七句──这是对探春形象的描写。 削肩：俗称溜肩。<br /> <br /> Bi Ni E Zhi: an idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.<br /> <br /> “The second” seven lines —— this is a depiction of the look of Tanchun. Rounded shoulders: commonly known as sloping shoulders --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:18, 20 December 2021 (UTC)<br /> <br /> Bi Ni E Zhi: a Chiniese idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.<br /> <br /> “The second” seven lines —— this is a depiction of Tanchun'image. Cuted shoulders: commonly known as sloping shoulders--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:00, 25 December 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 倾斜的双肩。古人以为美人肩。<br /> <br /> 长挑身材：瘦高的身材。 鸭蛋脸儿：犹如鸭蛋似的长圆形脸盘。<br /> <br /> Sloping shoulders. The ancients considered these to be the shoulders of beauty.<br /> <br /> Long, tall figure: a tall, thin figure. Duck egg face: an oblong face like a duck egg.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:32, 20 December 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 俊眼修眉：秀美的眼睛，长长的秀眉。 顾盼神飞：左顾右盼，目光炯炯，神采飞扬。 文彩精华：光彩照人，精神十足。<br /> <br /> <br /> <br /> <br /> <br /> <br /> Jun Yan Xiu Mei: beautiful eyes with long and delicate eyebrows. Gu Pan Shen Fei: looking left and right, with shining eyes and soaring spirit. Wen Cai Jing Hua: being radiant and full of energy.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:21, 22 December 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> <br /> 见之忘俗：意谓别人见了就会忘了俗气，变得高雅起来。形容探春一身高雅之气。​<br /> <br /> “第三个”两句──这是对惜春形象的描写。<br /> <br /> To see is to forget vulgarity: It means that when others see something or someone will forget the secular atmosphere and become more elegant. In this sentence, it describes Tanchun has a great elegant temperament.<br /> &quot;The third&quot; two sentences ─ thses are the description of the image of Xi Chun.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:50, 20 December 2021 (UTC)<br /> <br /> Jian Zhi Wang Su: It means that others will forget the vulgarity and become elegant when they see it. It is used to describe Tanchun's elegance. <br /> The two sentences containing “ the third” — are the image depiction of Sichun.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 形容惜春年纪尚小，身材和容貌都还没有发育成熟。​<br /> <br /> 人参养荣丸──以人参、当归、黄芪、陈皮、白芍、熟地、桂心等配制而成的丸药，主治脾胃气血亏虚等症。<br /> <br /> It is used to describe the Xichun, who is still young and body and appearance are not developed.<br /> Ginseng Yangrong Pill- A pill made of ginseng, angelica, astragalus, Chen Pi, Bai Shao, Shu Di, Gui Xin, etc., mainly used for treating deficiency of qi and blood in the spleen and stomach.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:22, 19 December 2021 (UTC)<br /> <br /> It is used to depict Xichun, who is still in her young age and underdeveloped stature as well as appearance.<br /> Ginseng tonic bolus- a sort of pill composed of ginseng, Angelica sinensis, astragalus, tangerine peel, white paleontology root, rehmannia glutinousa, laurel heart, etc. is mainly used to treat diseases such as deficiency in spleen, stomach, qi as well as blood.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:00, 19 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 荣：中医指血脉。 养荣丸：似有双关之意：除了保养血脉之意外，还有保养荣誉之意，与薛宝钗的“冷香丸”相对，以寓二人的不同性格。<br /> <br /> “Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meaning. Apart from the maintenance of blood, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:45, 19 December 2021 (UTC)<br /> <br /> “Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meanings. Apart from the maintenance of blood vessel, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:27, 20 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 窄褃(kèn掯)袄──即紧身妖。 窄：瘦小。 褃：是上衣前后幅两侧接缝部分的名称。<br /> <br /> Narrow ken coat ── is a tight quilted jacket.Narrow: thin.Ken: It is the name of the seams on the front and rear sides of the jacket.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:18, 20 December 2021 (UTC)<br /> <br /> Narrow Ken coat ── namely tight quilted jacket. Narrow: thin. Ken: the name of the seams on the front and back of the jacket. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:50, 21 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 仪门──原指官署大门里的第二道正门。之所以称“仪门”，是因为官员至此门必须整齐仪表。<br /> <br /> Etiquette Gate ── originally refers to the second main gate in the main gate of the government office. The reason why it is called &quot;Etiquette Gate&quot; is because the officers must be well-groomed when he arrives. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:38, 21 December 2021 (UTC)<br /> <br /> Etiquette Gate--Originally, it refers to the second main door in the gate of the official office. The reason why it is called &quot;Etiquette Gate&quot; is that officials must be neat and tidy when they arrive at this gate.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:30, 23 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 《明会典·礼部十七·官员礼》：“新官到任之日……先至神庙祭祀毕，引至仪门前下马，具官服，从中道入。”<br /> <br /> The Ming Canon - Rituals XVII - Official Rites: &quot;On the day the new official arrives, he first goes to the temple to offer sacrifice, after which he is led to dismount in front of the ceremonial gate, with his official uniform, and enters from the middle road.&quot;--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:27, 23 December 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 又《江宁府志·建制·官署》：“其制大门之内为仪门，仪门内为莅事堂。”后加以引申，大家府第的第二道正门也称仪门。​<br /> &quot;Jiangning official records，organizational system，official &quot;: &quot;inside the system gate is the instrument gate, and inside the instrument gate is the visiting hall.&quot; Later extended, the second main gate of everyone's house is also called Yimen. ​--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:12, 22 December 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 鹿顶耳房钻山──这里是指在正房两侧与东西厢房北侧之间建有两座平顶耳房，并在耳房山墙上开门。如此则使正房、东西耳房、东西厢房皆可相通，便于穿行，所以下句说“四通八达”。<br /> <br /> Luding Erfang Zuanshan—— it refers to two flat top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable. Then it makes a connection between principal room, east and west ear room as well as east and west wings so that it is more convenient for people to pass. It is called “extend in all directions” as described below.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:14, 22 December 2021 (UTC)<br /> <br /> Luding Erfang Zuanshan——it refers to two flat-top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable of ear rooms. Then it makes a connection between principal room, east and west ear rooms as well as east and west wings so that it is very convenient for people to pass. Therefore, it is called “accessible in all directions” as described below.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:44, 22 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 鹿顶：亦作“盝顶”。即平屋顶。 耳房：紧靠正房或厢房两侧并利用其山墙建造的房屋。<br /> <br /> Luding: flat roof. Ear room: a room built by using a gable on either side of a principle room or wing-room.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:00, 22 December 2021 (UTC)<br /> <br /> Lu Ding: this means flat roof. Er Fang: a room built by using the gable on both sides of a principle room or wing-room.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 12:13, 22 December 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 因其位于正房两侧，犹如人的两只耳朵，故称。 钻山：指打通房屋两侧的山墙，以与相邻的房屋或回廊相通。​<br /> <br /> As they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:45, 20 December 2021 (UTC)<br /> <br /> Because they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 05:48, 21 December 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 赤金九龙青地大匾──以赤金涂饰的九条雕龙为边框的黑底大匾。 九龙：古代传说龙生九子，性格各异。但说法各异。<br /> <br /> The horizontal board, which is decorated with pink gold, night dragon and tuff - the board is black and is made of motifs of dragon and phoenix. The nine dragons: it is said that, in the ancient time, the dragon had nine sons, whose character were totally different. But there were different ideas about it.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:02, 19 December 2021 (UTC)<br /> A large plaque with nine dragons painted in red gold on a black background. Nine Dragons: Ancient legend has it that dragons are born with nine sons, each with a different character. However, there are different sayings.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 05:36, 22 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 明·杨慎《升庵外集·动物一·龙生九子》说：“龙生九子不成龙，各有所好：囚牛，平生好音乐，今胡琴头上刻兽是其遗像；<br /> Ming-Yang Shen's &quot;Sheng'an Waiji - Animals I - The Nine Sons of the Dragon&quot; says: &quot;The nine sons of the dragon were born without becoming dragons, but each had his own interests: the prisoner bull, who was good at music in his life, and the beast carved on the head of the huqin today is his posthumous image.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 睚毗，平生好杀，金刀柄上龙吞口是其遗像；嘲风，平生好险，今殿角走兽是其遗像；蒲牢，平生好鸣，今钟上兽纽是其遗像；<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 狻猊，平生好坐，今佛座狮子是其遗像；霸下，平生好负重，今碑座兽是其遗像；陛犴，平生好讼，今狱门上狮子头是其遗像；<br /> Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 07:02, 20 December 2021 (UTC)<br /> <br /> Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:25, 20 December 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 屓屭，平生好文，今碑两旁龙是其遗像；蚩吻，平生好吞，今殿脊兽头是其遗像。”明·焦竑《玉堂丛语·卷一·文学》则说：<br /> <br /> The clamshell, life is good literature, today the two sides of the monument dragon is its image; Chi kiss, life is good swallow, today the temple ridge beast head is its image.&quot; Ming - Jiao Hong &quot;Yu Tang Congye - Volume 1 - Literature&quot; said.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:24, 20 December 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> “俗传龙生九子不成龙，各有所好……一曰赑屭，形似龟，好负重，今石碑下龟趺是也；二曰螭吻，形似兽，性好望，今屋上兽头是也；<br /> <br /> “ It is said that the nine sons of dragons are not born into dragons, and each has its own features...One is Bixi shaped like a tortoise, and it is so heavy. It is also a tortoise under the stone tablet; the second is Liwen shaped like a beast, and it is well-known.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 三曰蒲牢，形似龙而小，性好叫吼，今钟上纽是也；四曰狴犴，形似虎，有威力，故立于狱门；五曰饕餮，好饮食，故立于鼎盖；<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 六曰，性好水，故立于桥柱；七曰睚毗，性好杀，故立于刀环；八曰金猊，形似狮，性好烟火，故立于香炉；<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 九曰椒图，形似螺蚌，性好闭，故立于门铺首。”明·沈德符《万历野获编·卷七·内阁·龙子》又说：“长沙李文正公在阁，孝宗忽下御札，问龙生九子之详。<br /> <br /> The ninth is called Jiao Tu, which is shaped like a screw and likes to close its mouth, so it is used as decoration on the door. Shen Defu of the Ming Dynasty, in his book ''Wanli Ye Huo, Vol.7, Cabinet, Longzi,'' also said, &quot;When Duke Li Wenzheng of Changsha was in the cabinet, Emperor Xiaozong suddenly got down to ask the details of the birth of nine longzi.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 13:30, 21 December 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 文正对云：‘其子蒲牢好鸣，今为钟上钮鼻；囚牛好音，今为胡琴头刻兽；睚眦好杀，今为刀剑上吞口；<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 嘲风好险，今为殿阁走兽；狻猊好坐，今为佛座骑象；霸下好负重，今为碑碣石趺；<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 狴犴好讼，今为狱户首镇压；屓屭好文，今为碑两旁蜿蜒；蚩吻好吞，今为殿脊兽头。’”<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 此外，明·陈仁锡《潜确类书》、明·胡侍《真珠船·龙生九子》、清·褚人获《坚瓠十集·龙九子》、清·高士奇《天禄识馀·龙种》，对九龙的名称、性格、用途的说法也各不相同，可见出于民间传说。世人多用作装饰，以示祥瑞。​<br /> <br /> In addition, the names, characters and uses of the Dragon's nine sons, which can be seen from folklore, are also different in ''Reference Book of Qian Que'' by Chen Renxi of Ming Dynasty, ''Zhenzhu Boat·The Nine Sons of the Dragon'' by Hu Shi of Ming Dynasty,''Jian Hu's Collection-Vol.10·The Nine Sons of the Dragon'' by Chu Renhuo of Qing Dynasty and ''Tian Lu Shi Yu· Dragon Species'' by Gao Shiqi of Qing Dynasty. People often use the images of the Dragon's nine sons as decoration, to show good luck. --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:53, 23 December 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 万幾宸(chén辰)翰之宝──此为皇帝印章所刻的文字。 万幾：国家纷繁复杂的政务。典出《尚书·虞书·皋陶谟》：“兢兢业业，一日二日万幾。”<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 孔颖达传云：“幾，微也，言当戒惧万事之微。”意谓尽管政务繁重，也不能忽略任何小事。亦称“万机”。<br /> <br /> Kong Yingda said: &quot;Ji, which refers to the slighest thing, meaning that should be aware of the very small things.&quot; It means that despite the arduous government affairs, no small things can be ignored. Also known as &quot;Wan Ji&quot;.<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 典出《汉书·百官公卿表上》：“相国、丞相皆秦官，金印紫绶，掌丞天子，助理万机。”这里是形容皇帝日理万机，政务繁忙。<br /> <br /> The allusion is from ''Han Shu: The List of Hundred Officials（Previous）'': &quot;The Minister of State and the Prime Minister were both Qin officials, with gold seals and purple ribbons, and were in charge of the Emperor and assisted in all affairs.&quot; This is a description of the emperor's busy schedule of affairs.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 09:24, 25 December 2021 (UTC)Yi Yangfan<br /> <br /> The allusion is from Han Shu: The List of Hundred Officials（Previous）: &quot;The Ministers of State and the Prime Ministers were Qin officials, with golden seals and purple ribbons, and they were in charge of the Emperor and assisted in all affairs.&quot; Here is the description of the emperor's busy schedule of affairs.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:37, 25 December 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 宸：“北宸”的省称。即北极星。因皇帝上朝坐北朝南，遂为皇帝的代称。翰：本义是羽毛，因古代以羽毛为笔，引申为墨迹(书写的字)。<br /> <br /> Chen:is short for &quot;Beichen&quot;, that is, the Polaris, which was the alternative name of the Emperors because they sat in the North and faced the South in the imperial court. Han：the original meaning is feather, because in ancient times, feather was used as a pen，and it extended the meanig to ink（written words）.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:29, 22 December 2021 (UTC)<br /> <br /> Chen: short for &quot;Beichen&quot;, is the Polaris, which was the alternative name of the Emperors because they sat facing the South in the imperial court. Han：the original meaning was feather, because in ancient times, feather was used as a pen，which extended the meaning to ink（written words）.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:45, 24 December 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 宝：这里指皇帝的印章。上古天子、诸侯均以圭璧制印，故称“宝”。唐以后只有帝、后之印可称“宝”。​<br /> <br /> Bao refers to the emperors' seals. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name &quot;Bao&quot;. After Tang Dynasty, &quot;Bao&quot; was used exclusively by the emperors and empresses.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 09:02, 24 December 2021 (UTC)<br /> <br /> Bao refers to the emperors' seals in the article. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name &quot;Bao&quot;. Since Tang Dynasty, &quot;Bao&quot; was used exclusively to describe the seals of the emperors and empresses.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 09:32, 25 December 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> “座上”对联──珠玑：本义为珠宝，引申为名贵装饰。 昭日月：形容装饰光亮如日月。 昭：明亮。<br /> <br /> Couplet &quot;above the seat&quot;─ Gem's original meaning is jewelry, which extended for precious decorations. Zhao Riyue means the decorations as bright as the sun and the moon. Zhao means brightness.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:21, 22 December 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 黼黻(fǔ fú府服)：泛指绣有华美花纹的礼服。《晏子春秋·谏下十五》：“公衣黼黻之衣，素绣之裳，一衣而王采具焉。” 黼：黑白相间的斧形花纹。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 黻：黑与青相间的亚形花纹。 焕烟霞：形容绣服放射出如烟如霞的光彩，绚丽多姿。 焕：放射光彩。此联形容主宾皆珠光宝气，服饰华丽。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 汝窑美人觚(gū孤)──出自著名汝窑的一种盛酒器。 汝窑：即北宋汝州瓷窑。因其青瓷器皿质量特佳，多为贡品，故名闻天下，后世成为收藏珍品。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 美人觚：因其体长腰细，形似美人，故名。​<br /> <br /> 椅搭──又称“椅披”。是一种长方形织物的椅用装饰品。因搭或披在椅背和椅坐上，故名。​<br /> <br /> Beauty porcelain（mei ren gu）: so named because of its long waist and resemblance to a beauty. <br /> <br /> Chairs（Yi da） - also known as 'chairs'（Yi pi）. This is a rectangular fabric chair upholstery. The name is derived from the fact that it is placed on the back of the chair or on the seat of the chair.<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 掐牙——是一种装饰性衣服花边。即以锦缎等折叠成细条，镶嵌在衣边上，以为美观。 掐：嵌入之意。<br /> <br /> Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: embedded.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 12:30, 19 December 2021 (UTC)<br /> <br /> Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: it means “embedded”.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 08:04, 20 December 2021 (UTC)<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 牙：即“牙子”。器物突出的边沿。​<br /> <br /> 《四书》──即《论语》、《孟子》、《大学》、《中庸》(后两种原为《礼记》中的两篇)。<br /> <br /> “Ya”: also called &quot;Ya Zi&quot; in Chinese. It means the protruding edge of an object. <br /> <br /> ''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books from ''The Book of Rites'').--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:22, 19 December 2021 (UTC)<br /> <br /> ''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books chosen from ''The Book of Rites'').--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:18, 22 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 宋代朱熹选定并定名《四书》，遂成为元、明、清三代科举考试的必读之书。​<br /> <br /> 抹额：原指束在额上的头巾。其起源似乎很早。<br /> <br /> During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.<br /> Mo E: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.<br /> <br /> During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.<br /> Headband: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:25, 22 December 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 宋·高承《事物纪原·戎容兵械·抹额》引《二仪实录》曰：“禹娶涂山之夕，大风雷电，中有甲卒千人，其不披甲者，以红绡帕抹其头额，云海神来朝。<br /> Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married the Tushan lady, there was a strong wind, thunder and rain. There were a thousand soldiers in gear, and those who were not wore equipment bound a thin red handkerchiefs on their foreheads in anticipation of the arrival of the god of clouds.&quot;--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 22 December 2021 (UTC)<br /> Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married Tu Shan,under the cicumstance of a strong wind, together with thunder and lighting, there were a thousand soldiers who were not equipped with armor but decorated their foreheads with a thin red handkerchiefs in anticipation of the arrival of the god of clouds.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:42, 22 December 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 禹问之，对曰：‘此武士之首服也。’秦始皇至海上，有神朝，皆抹额、绯衫、大口袴。侍卫自此抹额，遂为军容之服。<br /> Yu asked and replied, &quot;this is the surrender of a warrior.&quot; When the first emperor of Qin went to the sea, there was the divine Dynasty where people wore red upper garment and loose trousers and decorated with smear. Since then, bodyguards decorated their forehead with smear, which has become a kind of military costume.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:17, 19 December 2021 (UTC)<br /> <br /> Yu asked, and said, ‘this is the first choice for samurai. When Qin Shihuang arrived at the sea, there was a dynasty, and all the people here wiped their foreheads, crimson shirts, and hakama. Since then, the guards wiped their foreheads and became the uniforms of the military.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 11:04, 22 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 可知原为军人的标志。后普及到一般男子，平民以布巾束发，富人用金箍束发，兼为头饰。​<br /> <br /> 箭袖──亦称“箭衣”。<br /> <br /> It can be seen that it was originally a symbol of a soldier. Later, it was promoted to be used by ordinary men. Common people used cloth towels to tie their hair, and the rich used gold hoops to tie their hair, which also served as headwear. ​<br /> <br /> Arrow sleeve ─ ─ also known as &quot;arrow suit&quot;.<br /> <br /> It was a sign of soldiers. Later, it was popularized to ordinary men. Common people tied their hair with cloth towels, and the rich tied their hair with gold hoops, which was also used as headwear. ​<br /> Arrow Sleeves - also known as &quot;Arrow Suit&quot;.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:13, 24 December 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 是一种窄袖长袍。其袖口呈斜切状，朝手背的袖口长，朝手心的袖口短，便于射箭，故名。其斜袖口又形似马蹄，故又称马蹄袖。<br /> <br /> It's a kind of robe with narrow sleeves. Its cuffs were in a diagonal cut shape. The cuffs facing the back of the hand are long and the cuffs facing the palm are short, which is convenient for archery, so it is named Arrow Sleeves. Its oblique cuff is also shaped like a horseshoe, so it is also called horseshoe sleeve.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:55, 20 December 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 后成为一种服式，不射箭的男子也穿。​<br /> <br /> “倒像”两句──似有双关之意：一者暗指贾宝玉的化身神瑛侍者在太虚幻境用甘露浇灌林黛玉的化身绛珠仙草；<br /> <br /> <br /> <br /> <br /> <br /> <br /> Later, it became a kind of clothing style, which was also worn by men who did not shoot arrows. ​<br /> Two sentences of &quot;inverted image&quot; -- there seems to be a pun: one implies that Jia Baoyu's incarnation Shenying waiter watered Lin Daiyu's incarnation Jiangzhu fairy grass with nectar in Taixu fantasy;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:03, 20 December 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 再者隐寓二人心有灵犀一点通，一见锺情。下文贾宝玉说“这个妹妹我曾见过的”、“心里倒像是远别重逢的一般”，其用意同此。​<br /> <br /> In addition, it implies that the two people share the same heartand fall in love at first sight. Below, Jia Baoyu said that &quot;I have seen this sister&quot; and &quot;I feel like I am far from meeting again&quot;. His intention is the same. ​<br /> <br /> ==Nadia 202011080004==<br /> <br /> 请安──这里指的是清代一种见面问好的特殊礼仪：<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 男子须在口称“请某某安”的同时，右膝弯曲或跪地(俗称打千)；<br /> A man must bend his right knee or kneel on the ground while showing respect.<br /> <br /> ==Mariam Toure 2020GBJ002301==<br /> <br /> 女子则在口称“请某某安”的同时，双手扶左膝，右腿微屈，身体半蹲。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 寄名锁──旧时父母为保佑幼儿长命百岁，让幼儿作僧、道的“寄名”弟子，并在幼儿项下悬挂锁形饰物，谓之“寄名锁”。<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 面如傅粉──语本南朝宋·刘义庆《世说新语·容止》：<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> “何平叔(晏)美姿仪，面至白。<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 魏明帝疑其傅粉，正夏月，与热汤饼。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 既啖，大汗出，以朱衣自拭，色转皎然。”<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> (皎然：洁白貌。)原指何晏的脸上好像抹了香粉般洁白。<br /> English: (Jiao Ran: pure and white appearance.) The original means, He Yan's face it's like white as powdered.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 引申以泛喻男子姿容洁白秀美。<br /> <br /> ==Öncü 202121080008==<br /> <br /> 《西江月》二词──即按照《西江月》词牌填写的两首(也称“阕”)词。<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> Two words in &quot;Westlake Moon&quot; According，Fill in two poems (also known as &quot;Que&quot;) in the poem of &quot;Westlake Moon&quot;.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:45, 21 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 词：原本指歌曲中的文词，后来文词与曲调分离，遂变成文体之一。<br /> <br /> Words: Originally refers to the words in the song. Later, the words and the tune were separated and became one of the styles.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:33, 21 December 2021 (UTC)<br /> <br /> Word: It originally referred to the words in a song. In time, the words and the tune separated and became one of the styles. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:14, 19 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 但仍须按曲填词，于是发展出许多词牌，每个词牌都有字数、句数、韵脚等规定，还有双调、长调、小令之别。<br /> <br /> However, it is still necessary to fill in the lyrics according to the tune. So many poems have been developed. Each poem has a word count, sentence count, rhymes and other provisions, as well as the difference between two-tone, long tune, and short meter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:10, 19 December 2021 (UTC)<br /> <br /> However, it is still necessary to fill in lyrics according to the tune, so many lyric cards have been developed. Each lyric card has regulations on the number of words, sentences, and rhymes, as well as the differences between double tune, long tune, and short meter. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:58, 21 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 故作词谓之“填词”，就是按照词牌的规范填写文字，不可越雷池一步。<br /> <br /> The preceding phrase &quot;filling in words&quot; means to fill in the words in accordance with the specifications of the words and phrases, and do not go beyond those criteria. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:56, 21 December 2021 (UTC)<br /> <br /> The preceding phrase &quot;filling in words&quot; means to fill in the words in accordance with the specifications of the words and phrases, and do not overstep the prescribed limit. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:23, 22 December 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 《西江月》就是词牌之一。本书用了不少词牌，以下不再一一注释。​<br /> <br /> &quot;Westlake Moon&quot; is one of the poems. This book uses a lot of words, so I won’t annotate them one by one below. ​--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 08:59, 22 December 2021 (UTC)Ei Mon Kyaw</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211222_homework&diff=134024 2021-12-19T14:02:18Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] [[20211020_homework|for Oct 20 - HLM Chapters 21-22]] etc.<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 闲静似娇花照水，行动如弱柳扶风。心较比干多一窍，病如西子胜三分。宝玉看罢，笑道：“这个妹妹我曾见过的。”<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 贾母笑道：“又胡说了，你何曾见过？”宝玉笑道：“虽没见过，却看着面善，心里倒像是远别重逢的一般。”贾母笑道：“好，好！这么更相和睦了。”<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 宝玉便走向黛玉身边坐下，又细细打量一番，因问：“妹妹可曾读书？”黛玉道：“不曾读书，只上了一年学，些须认得几个字。”<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 宝玉又道：“妹妹尊名？”黛玉便说了名。宝玉又道：“表字？”黛玉道：“无字。”<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 宝玉笑道：“我送妹妹一字：莫若‘颦颦’二字极妙。”探春便道：“何处出典？”宝玉道：“《古今人物通考》上说：<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> ‘西方有石名黛，可代画眉之墨。’况这妹妹眉尖若蹙，取这个字，岂不甚美？”探春笑道：“只怕又是杜撰。”<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 宝玉笑道：“除了《四书》，杜撰的也太多呢。”因又问黛玉：“可有玉没有？”众人都不解。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 黛玉便忖度着：“因他有玉，所以才问我的。”便答道：“我没有玉。你那玉也是件稀罕物儿，岂能人人皆有？”<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 宝玉听了，登时发作起狂病来，摘下那玉就狠命摔去，骂道：“什么罕物！人的高下不识，还说灵不灵呢！我也不要这劳什子！”<br /> <br /> After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but it can't tell lowliness or nobleness.I won't have the waste now!” --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 19 December 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 吓的地下众人一拥争去拾玉。贾母急的搂了宝玉道：“孽障，你生气，要打骂人容易，何苦摔那命根子？”宝玉满面泪痕，哭道：“家里姐姐妹妹都没有，单我有，我说没趣儿；<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 如今来了这个神仙似的妹妹也没有：可知这不是个好东西。”贾母忙哄他道：“你这妹妹原有玉来着，因你姑妈去世时，舍不得你妹妹，无法可处，遂将他的玉带了去：<br /> <br /> And now comes this angelic sort of cousin, and she too has none, so that it's clear enough that it is no profitable thing.&quot; Dowager lady Chia hastened to coax him. &quot;This cousin of yours,&quot; she explained, &quot;would, under former circumstances, have come here with a jade; and it's because your aunt felt unable, as she lay on her death-bed, to reconcile herself to the separation from your cousin, that in the absence of any remedy, she forthwith took the gem belonging to her (daughter), along with her (in the grave); --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 一则全殉葬之礼，尽你妹妹的孝心；二则你姑妈的阴灵儿也可权作见了你妹妹了。因此他说没有，也是不便自己夸张的意思啊。<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 你还不好生带上，仔细你娘知道。”说着，便向丫鬟手中接来，亲与他带上。宝玉听如此说，想了一想，也就不生别论。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 当下奶娘来问黛玉房舍，贾母便说：“将宝玉挪出来，同我在套间暖阁里，把你林姑娘暂且安置在碧纱厨里。等过了残冬，春天再给他们收拾房屋，另作一番安置罢。”<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 宝玉道：“好祖宗，我就在碧纱厨外的床上很妥当，又何必出来，闹的老祖宗不得安静呢？”贾母想一想说：“也罢了。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 每人一个奶娘并一个丫头照管，馀者在外间上夜听唤。”一面早有熙凤命人送了一顶藕合色花帐并锦被、缎褥之类。<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 黛玉只带了两个人来：一个是自己的奶娘王嬷嬷；一个是十岁的小丫头，名唤雪雁。贾母见雪雁甚小，一团孩气；<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 王嬷嬷又极老：料黛玉皆不遂心，将自己身边一个二等小丫头，名唤鹦哥的与了黛玉。亦如迎春等一般：每人除自幼乳母外，另有四个教引嬷嬷；Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little page girl named Yingge. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mothers.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 14:02, 19 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 除贴身掌管钗钏盥沐两个丫头外，另有四五个洒扫房屋、来往使役的小丫头。当下王嬷嬷与鹦哥陪侍黛玉在碧纱厨内，宝玉乳母李嬷嬷并大丫头名唤袭人的陪侍在外面大床上。<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 原来这袭人亦是贾母之婢，本名蕊珠，贾母因溺爱宝玉，恐宝玉之婢不中使，素喜蕊珠心地纯良，遂与宝玉。宝玉因知他本姓花，又曾见旧人诗句有“花气袭人”之句，遂回明贾母，即把蕊珠更名袭人。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 却说袭人倒有些痴处：伏侍贾母时，心中只有贾母；如今跟了宝玉，心中又只有宝玉了。只因宝玉性情乖僻，每每规谏，见宝玉不听，心中着实忧郁。<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 是晚，宝玉、李嬷嬷已睡了，他见里面黛玉、鹦哥犹未安歇，他自卸了妆，悄悄的进来，笑问：“姑娘怎么还不安歇？”黛玉忙笑让：“姐姐请坐。”<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 袭人在床沿上坐了。鹦哥笑道：“林姑娘在这里伤心，自己淌眼抹泪的说：‘今儿才来了，就惹出你们哥儿的病来。倘或摔坏了那玉，岂不是因我之过？’<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 所以伤心。我好容易劝好了。”袭人道：“姑娘快别这么着。将来只怕比这更奇怪的笑话儿还有呢。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 若为他这种行状，你多心伤感，只怕你还伤感不了呢。快别多心。”黛玉道：“姐姐们说的，我记着就是了。”<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 又叙了一会，方才安歇。次早起来，省过贾母，因往王夫人处来。正值王夫人与熙凤在一处拆金陵来的书信，又有王夫人的兄嫂处遣来的两个媳妇儿来说话。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 黛玉虽不知原委，探春等却晓得是议论金陵城中居住的薛家姨母之子、表兄薛蟠倚财仗势，打死人命，现在应天府案下审理。如今舅舅王子腾得了信，遣人来告诉这边，意欲唤取进京之意。<br /> Although Daiyu did not know the exact cause, Tanchun and others knew that it was xue Pan, son and cousin of aunt Xue who lived in Jinling city, who killed a man by taking advantage of his wealth and power, and was now being tried by the Tianfu court. Now uncle Prince teng got the letter, send people to tell here, intended to call the meaning of Beijing.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> Although Dai Yu did not know the original commission, Tan Chun and others knew that it was a discussion of Xue Pan, the son of the Xue family's aunt and cousin Xue Pan, who lived in Jinling City, who relied on wealth and power to kill people, and now it should be tried under the Tianfu case. Now that his uncle Prince Teng had received the letter, he sent someone to tell this side, intending to summon the intention of entering the capital.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 毕竟怎的，下回分解。<br /> <br /> 起复——即重新起用被停职或撤职的官员，包括因父母丧停职回家守孝及因被弹劾而遭撤职的官员。​<br /> If you want to know what happened, the answer is next time<br /> Reinstatement – Reinstate officials who have been suspended or removed from their posts, including those who have been suspended from their posts for the death of their parents and who have been removed from office for impeachment.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:14, 19 December 2021 (UTC)<br /> <br /> After all, I'll break it down next time.<br /> <br /> Reinstatement - reinstatement of officials who have been suspended or removed from office, including those who have been removed from office due to the death of their parents and those who have been removed from office due to impeachment.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:24, 19 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 邸(dǐ底)报——亦称“邸抄”、“抄报”、“宫门抄”，清代或称“京报”。中国古代官方报纸的通称。<br /> <br /> Di Pao -- also known as &quot;Di Copy&quot;, &quot;copy newspaper&quot; or &quot;Palace Gate Copy&quot; -- is also known as &quot;Beijing Newspaper&quot; during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:23, 19 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 承办者或为地方官府驻京办事机构，或为朝廷。邸报专门抄发诏令、奏章及朝政新闻，以供地方官及时了解。 邸：原指战国时各诸侯在都城的客馆，后泛指地方官府驻京办事处。​<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 贱荆——亦称“拙荆”、“山荆”等。谦词。对人称自己的妻子。 荆：“荆钗布裙”的省称。<br /> <br /> &quot;Jian Jing&quot; ——also known as &quot;Zhuo Jing&quot;, &quot;Shan Jing&quot; etc. It's a modest word when a man mention his wife in front of others. &quot;Jing&quot;is a short name for &quot;JingChaiBuQun&quot;(the female have only a thorn for a hairpin and plain cloth for a skirt). --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:36, 19 December 2021 (UTC)Liu Wei<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 形容妇人极为简朴的服饰。语出汉·刘向《列女传》(见《太平御览》卷七一八引)：“梁鸿妻孟光，荆钗布裙。” 荆钗：即以木棍为钗。​<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 内顾之忧──语出北朝魏·袁翻《安置蠕蠕表》：“且蠕蠕尚存，则高车犹有内顾之忧，未暇窥窬上国；<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 若蠕蠕全灭，则高车跋扈之计，岂易可知？”(蠕蠕：“柔然”的别称，亦称“芮芮”、“茹茹”。我国古代北方少数民族名。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 高车：亦称“狄历”、“敕勒”、“铁勒”、“丁零”。 我国古代北方少数民族名。)意谓因对家事或国事的顾念而担忧。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 这里指家庭需要照顾的人或事。​<br /> <br /> 垂花门──旧时较为讲究的四合院二门。门顶如屋顶式样，其四角和前后多有下垂的雕花，故称。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 超手游廊──亦作“超手回廊”、“抄手游廊”。房廊像两手笼入袖筒，两袖成环形状，故称。<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 穿山游廊──指与厅房两边山墙门通连的回廊。以其可由山墙门穿行，故称。 山：即房屋两侧的山墙。​<br /> <br /> Chuan Shan You Lang: A veranda or corridor connected with the gable doors on both sides of the hall. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 13:22, 19 December 2021 (UTC)<br /> <br /> Chuan Shan You Lang: It refers to the corridor connected to the door of the wall on either side of the room. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:33, 19 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> “第一个”六句──这是对迎春形象的描写。 微丰：稍胖。 腮凝新荔：形容腮帮子像荔枝般的红润。<br /> <br /> The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red as lychees.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:29, 19 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 鼻腻鹅脂：形容鼻端像鹅脂般光润。​<br /> <br /> “第二个”七句──这是对探春形象的描写。 削肩：俗称溜肩。<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 倾斜的双肩。古人以为美人肩。<br /> <br /> 长挑身材：瘦高的身材。 鸭蛋脸儿：犹如鸭蛋似的长圆形脸盘。<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 俊眼修眉：秀美的眼睛，长长的秀眉。 顾盼神飞：左顾右盼，目光炯炯，神采飞扬。 文彩精华：光彩照人，精神十足。<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> <br /> 见之忘俗：意谓别人见了就会忘了俗气，变得高雅起来。形容探春一身高雅之气。​<br /> <br /> “第三个”两句──这是对惜春形象的描写。<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> Jian Zhi Wang Su: It means that others will forget the vulgarity and become elegant when they see it. It is used to describe Tanchun's elegance. <br /> The two sentences containing “ the third” — are the image depiction of Sichun.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 形容惜春年纪尚小，身材和容貌都还没有发育成熟。​<br /> <br /> 人参养荣丸──以人参、当归、黄芪、陈皮、白芍、熟地、桂心等配制而成的丸药，主治脾胃气血亏虚等症。<br /> <br /> It is used to describe the Xichun, who is still young and body and appearance are not developed.<br /> Ginseng Yangrong Pill- A pill made of ginseng, angelica, astragalus, Chen Pi, Bai Shao, Shu Di, Gui Xin, etc., mainly used for treating deficiency of qi and blood in the spleen and stomach.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:22, 19 December 2021 (UTC)<br /> <br /> It is used to depict Xichun, who is still in her young age and underdeveloped stature as well as appearance.<br /> Ginseng tonic bolus- a sort of pill composed of ginseng, Angelica sinensis, astragalus, tangerine peel, white paleontology root, rehmannia glutinousa, laurel heart, etc. is mainly used to treat diseases such as deficiency in spleen, stomach, qi as well as blood.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:00, 19 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 荣：中医指血脉。 养荣丸：似有双关之意：除了保养血脉之意外，还有保养荣誉之意，与薛宝钗的“冷香丸”相对，以寓二人的不同性格。<br /> <br /> “Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meaning. Apart from the maintenance of blood, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:45, 19 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 窄褃(kèn掯)袄──即紧身妖。 窄：瘦小。 褃：是上衣前后幅两侧接缝部分的名称。<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 仪门──原指官署大门里的第二道正门。之所以称“仪门”，是因为官员至此门必须整齐仪表。<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 《明会典·礼部十七·官员礼》：“新官到任之日……先至神庙祭祀毕，引至仪门前下马，具官服，从中道入。”<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 又《江宁府志·建制·官署》：“其制大门之内为仪门，仪门内为莅事堂。”后加以引申，大家府第的第二道正门也称仪门。​<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 鹿顶耳房钻山──这里是指在正房两侧与东西厢房北侧之间建有两座平顶耳房，并在耳房山墙上开门。如此则使正房、东西耳房、东西厢房皆可相通，便于穿行，所以下句说“四通八达”。<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 鹿顶：亦作“盝顶”。即平屋顶。 耳房：紧靠正房或厢房两侧并利用其山墙建造的房屋。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 因其位于正房两侧，犹如人的两只耳朵，故称。 钻山：指打通房屋两侧的山墙，以与相邻的房屋或回廊相通。​<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 赤金九龙青地大匾──以赤金涂饰的九条雕龙为边框的黑底大匾。 九龙：古代传说龙生九子，性格各异。但说法各异。<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 明·杨慎《升庵外集·动物一·龙生九子》说：“龙生九子不成龙，各有所好：囚牛，平生好音乐，今胡琴头上刻兽是其遗像；<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 睚毗，平生好杀，金刀柄上龙吞口是其遗像；嘲风，平生好险，今殿角走兽是其遗像；蒲牢，平生好鸣，今钟上兽纽是其遗像；<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 狻猊，平生好坐，今佛座狮子是其遗像；霸下，平生好负重，今碑座兽是其遗像；陛犴，平生好讼，今狱门上狮子头是其遗像；<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 屓屭，平生好文，今碑两旁龙是其遗像；蚩吻，平生好吞，今殿脊兽头是其遗像。”明·焦竑《玉堂丛语·卷一·文学》则说：<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> “俗传龙生九子不成龙，各有所好……一曰赑屭，形似龟，好负重，今石碑下龟趺是也；二曰螭吻，形似兽，性好望，今屋上兽头是也；<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 三曰蒲牢，形似龙而小，性好叫吼，今钟上纽是也；四曰狴犴，形似虎，有威力，故立于狱门；五曰饕餮，好饮食，故立于鼎盖；<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 六曰，性好水，故立于桥柱；七曰睚毗，性好杀，故立于刀环；八曰金猊，形似狮，性好烟火，故立于香炉；<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 九曰椒图，形似螺蚌，性好闭，故立于门铺首。”明·沈德符《万历野获编·卷七·内阁·龙子》又说：“长沙李文正公在阁，孝宗忽下御札，问龙生九子之详。<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 文正对云：‘其子蒲牢好鸣，今为钟上钮鼻；囚牛好音，今为胡琴头刻兽；睚眦好杀，今为刀剑上吞口；<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 嘲风好险，今为殿阁走兽；狻猊好坐，今为佛座骑象；霸下好负重，今为碑碣石趺；<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 狴犴好讼，今为狱户首镇压；屓屭好文，今为碑两旁蜿蜒；蚩吻好吞，今为殿脊兽头。’”<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 此外，明·陈仁锡《潜确类书》、明·胡侍《真珠船·龙生九子》、清·褚人获《坚瓠十集·龙九子》、清·高士奇《天禄识馀·龙种》，对九龙的名称、性格、用途的说法也各不相同，可见出于民间传说。世人多用作装饰，以示祥瑞。​<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 万幾宸(chén辰)翰之宝──此为皇帝印章所刻的文字。 万幾：国家纷繁复杂的政务。典出《尚书·虞书·皋陶谟》：“兢兢业业，一日二日万幾。”<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 孔颖达传云：“幾，微也，言当戒惧万事之微。”意谓尽管政务繁重，也不能忽略任何小事。亦称“万机”。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 典出《汉书·百官公卿表上》：“相国、丞相皆秦官，金印紫绶，掌丞天子，助理万机。”这里是形容皇帝日理万机，政务繁忙。<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 宸：“北宸”的省称。即北极星。因皇帝上朝坐北朝南，遂为皇帝的代称。翰：本义是羽毛，因古代以羽毛为笔，引申为墨迹(书写的字)。<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 宝：这里指皇帝的印章。上古天子、诸侯均以圭璧制印，故称“宝”。唐以后只有帝、后之印可称“宝”。​<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> “座上”对联──珠玑：本义为珠宝，引申为名贵装饰。 昭日月：形容装饰光亮如日月。 昭：明亮。<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 黼黻(fǔ fú府服)：泛指绣有华美花纹的礼服。《晏子春秋·谏下十五》：“公衣黼黻之衣，素绣之裳，一衣而王采具焉。” 黼：黑白相间的斧形花纹。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 黻：黑与青相间的亚形花纹。 焕烟霞：形容绣服放射出如烟如霞的光彩，绚丽多姿。 焕：放射光彩。此联形容主宾皆珠光宝气，服饰华丽。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 汝窑美人觚(gū孤)──出自著名汝窑的一种盛酒器。 汝窑：即北宋汝州瓷窑。因其青瓷器皿质量特佳，多为贡品，故名闻天下，后世成为收藏珍品。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 美人觚：因其体长腰细，形似美人，故名。​<br /> <br /> 椅搭──又称“椅披”。是一种长方形织物的椅用装饰品。因搭或披在椅背和椅坐上，故名。​<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 掐牙——是一种装饰性衣服花边。即以锦缎等折叠成细条，镶嵌在衣边上，以为美观。 掐：嵌入之意。<br /> <br /> Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: embedded.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 12:30, 19 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 牙：即“牙子”。器物突出的边沿。​<br /> <br /> 《四书》──即《论语》、《孟子》、《大学》、《中庸》(后两种原为《礼记》中的两篇)。<br /> <br /> “Ya”: also called &quot;Ya Zi&quot; in Chinese. It means the protruding edge of an object. <br /> <br /> ''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books from ''The Book of Rites'').--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:22, 19 December 2021 (UTC)<br /> <br /> ''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books chosen from ''The Book of Rites'').<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 宋代朱熹选定并定名《四书》，遂成为元、明、清三代科举考试的必读之书。​<br /> <br /> 抹额：原指束在额上的头巾。其起源似乎很早。<br /> <br /> During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.<br /> Mo E: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 宋·高承《事物纪原·戎容兵械·抹额》引《二仪实录》曰：“禹娶涂山之夕，大风雷电，中有甲卒千人，其不披甲者，以红绡帕抹其头额，云海神来朝。<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 禹问之，对曰：‘此武士之首服也。’秦始皇至海上，有神朝，皆抹额、绯衫、大口袴。侍卫自此抹额，遂为军容之服。<br /> Yu asked and replied, &quot;this is the surrender of a warrior.&quot; When the first emperor of Qin went to the sea, there was the divine Dynasty where people wore red upper garment and loose trousers and decorated with smear. Since then, bodyguards decorated their forehead with smear, which has become a kind of military costume.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:17, 19 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 可知原为军人的标志。后普及到一般男子，平民以布巾束发，富人用金箍束发，兼为头饰。​<br /> <br /> 箭袖──亦称“箭衣”。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 是一种窄袖长袍。其袖口呈斜切状，朝手背的袖口长，朝手心的袖口短，便于射箭，故名。其斜袖口又形似马蹄，故又称马蹄袖。<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 后成为一种服式，不射箭的男子也穿。​<br /> <br /> “倒像”两句──似有双关之意：一者暗指贾宝玉的化身神瑛侍者在太虚幻境用甘露浇灌林黛玉的化身绛珠仙草；<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 再者隐寓二人心有灵犀一点通，一见锺情。下文贾宝玉说“这个妹妹我曾见过的”、“心里倒像是远别重逢的一般”，其用意同此。​<br /> <br /> ==Nadia 202011080004==<br /> <br /> 请安──这里指的是清代一种见面问好的特殊礼仪：<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 男子须在口称“请某某安”的同时，右膝弯曲或跪地(俗称打千)；<br /> <br /> ==Mariam Toure 2020GBJ002301==<br /> <br /> 女子则在口称“请某某安”的同时，双手扶左膝，右腿微屈，身体半蹲。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 寄名锁──旧时父母为保佑幼儿长命百岁，让幼儿作僧、道的“寄名”弟子，并在幼儿项下悬挂锁形饰物，谓之“寄名锁”。<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 面如傅粉──语本南朝宋·刘义庆《世说新语·容止》：<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> “何平叔(晏)美姿仪，面至白。<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 魏明帝疑其傅粉，正夏月，与热汤饼。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 既啖，大汗出，以朱衣自拭，色转皎然。”<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> (皎然：洁白貌。)原指何晏的脸上好像抹了香粉般洁白。<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 引申以泛喻男子姿容洁白秀美。<br /> <br /> ==Öncü 202121080008==<br /> <br /> 《西江月》二词──即按照《西江月》词牌填写的两首(也称“阕”)词。<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 词：原本指歌曲中的文词，后来文词与曲调分离，遂变成文体之一。<br /> <br /> <br /> Word: It originally referred to the words in a song. In time, the words and the tune separated and became one of style. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:14, 19 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 但仍须按曲填词，于是发展出许多词牌，每个词牌都有字数、句数、韵脚等规定，还有双调、长调、小令之别。<br /> <br /> However, it is still necessary to fill in the lyrics according to the tune. So many poems have been developed. Each poem has a word count, sentence count, rhymes and other provisions, as well as the difference between two-tone, long tune, and short meter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:10, 19 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 故作词谓之“填词”，就是按照词牌的规范填写文字，不可越雷池一步。<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 《西江月》就是词牌之一。本书用了不少词牌，以下不再一一注释。​</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211215_homework&diff=134022 2021-12-19T13:54:33Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 鼎：古代食器。胡羼(chàn忏) ──胡闹。 羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。​<br /> <br /> Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.<br /> ----<br /> <br /> <br /> Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。<br /> <br /> Grasping -- namely &quot;grasping the week&quot;, also known as &quot;trying the child&quot; and &quot;trying the week&quot;. The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)<br /> <br /> Catch ─ ─ means &quot;catch the week&quot;, also known as &quot;test&quot; and &quot;test week&quot;. The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”<br /> <br /> It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that &quot;the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> (宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。<br /> <br /> <br /> == Headline text ==<br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”​<br /> <br /> Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)<br /> <br /> Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is so-called Shizhou now, on which ancient Jiangnan lay.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:07, 14 December 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。 致：获得，取得。<br /> <br /> Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': &quot;Zhizhi lies in Gewu, and after Gewu, knowledge arrives.&quot; It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 格：推究，探究，探讨。​尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；<br /> Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)<br /> <br /> <br /> Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to Zhou Dynasty;--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 12:13, 19 December 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。<br /> <br /> Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)<br /> <br /> Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；<br /> <br /> All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。​许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；<br /> <br /> Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. Xu You... Zhao Yun -- Xu You. It is said that he was a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all famous writers in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the world.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 11:57, 19 December 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；<br /> <br /> The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)<br /> <br /> The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；<br /> <br /> Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)<br /> <br /> Liu Tingzhi, or Liu Xiyi (styled Tingzhi), Wen Feiqin refers orWen Tingyun (styled Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (styled Manqing), Liu Yaoqing, or Liu Yong (styled Yaoqing), and Qin Shaoyou, or Qin Guan (styled Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:27, 15 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；<br /> <br /> Ni Yunlin, i.e Ni Zan, was a famous painter in the Yuan Dynasty. Tang Bohu i.e Tang Yin (styled Bohu), Zhu Zhishan i.e Zhu Yunming (styled Zhishan), are famous Ming dynasty painters, litterateurs; Li Gunian (Tang Dynasty), Huang Fan Chuo (Tang Dynasty), Jing Xinmo (five dynasties later Tang dynasty), are famous artists;--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:23, 15 December 2021 (UTC)<br /> <br /> Ni Yunlin, or Ni Zan, or Ni Yunlin, was a famous painter in the Yuan dynasty; Tang Bohu (or Tang Yin) and Zhu Zhishan (or Zhu Yunming) were famous painters and literary figures in the Ming dynasty; Li Guinian (of the Tang dynasty), Huang Fanchuo (of the Tang dynasty), and Jing Xinmo (of the post-Tang dynasty of the Five Dynasties) were all famous artists.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:39, 15 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。​<br /> <br /> Zhuo Wenjun (see the first chapter note), Hong Fu (she used to be as the servant of the Sui minister Yang Su, then eloping to Li Jing; she was also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (i.e. Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's &quot;The Western Chamber&quot;), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:32, 15 December 2021 (UTC)<br /> <br /> Zhuo Wenjun ( the first chapter noted), Hong Fu (she used to be as the servant of the minister of Sui Dynasty Yang Su, then eloping to Li Jing, also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (namely Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's &quot;The Western Chamber&quot;), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。​<br /> <br /> Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。<br /> <br /> It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying &quot;how can the world be immutable! The loser is the thief, and the winner is the emperor.&quot; Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography&quot; and Liu Yiqing's &quot;Shi Shuo Xin Yu · Elegance&quot; (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)<br /> <br /> It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying &quot;how can the world be immutable! The loser is the thief, and the winner is the emperor.&quot; Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography&quot; and Liu Yiqing's &quot;Shi Shuo Xin Yu · Elegance&quot; (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。​<br /> <br /> The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with &quot;East Bed&quot;, &quot;East Bed Man Showing Belly&quot;, &quot;East Bed Guest&quot;, &quot;East Bed Distinguished Guest&quot; and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)<br /> <br /> The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with &quot;East Bed&quot;, &quot;East Bed Man Showing Belly&quot;, &quot;East Bed Guest&quot;, &quot;East Bed Distinguished Guest&quot; and so on.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:54, 19 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。 一舍：三十里。 这里化用了“退避三舍”之典。He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of &quot;retreat and give up&quot; is used here.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:53, 19 December 2021 (UTC)Huang Zhuliang<br /> <br /> --[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:02, 19 December 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”<br /> This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, &quot;If childe returns to the state of Jin, how will you repay me? Chong Er answered, &quot;If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。<br /> <br /> 第三回<br /> <br /> 托内兄如海荐西宾 接外孙贾母惜孤女<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。<br /> <br /> Yue-ts'un, turning round in a hurry, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Yue-ts'un, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.<br /> <br /> Yue-ts'un, speedily looking back on, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had participated in the former case but been denounced and deprived of office, on account of some case or other. He was a native of that district, who had resided at home since his degradation. Having lately come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could to obtain influence, and to find the means of righting his position. When he, unexpectedly, came across Yue-ts'un, he offered offering his congratulations to him soon. The two friends greeted to each other, exchanging the conventional salutations, and Chang Ju-kuei forthwith passed on the information to Yue-ts'un.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:55, 15 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 雨村欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。<br /> <br /> Yue-ts'un was delighted, but after he had made a few remarks in a hurry, each took his leave and sped on his own way homewards. After hearing this conversation, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to lay his hand on the Metropolitan Gazette, to ascertain whether the news was authentic or not. On the next day, he had a personal consultation with Ju-hai. &quot;Providence and good fortune are both alike propitious!&quot; said by Ju-hai.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:57, 15 December 2021 (UTC)<br /> <br /> <br /> Yue-ts'un was delighted, but after he they made a short conversation, each of them stepped on their own way homewards. After hearing the words of Yue-ts'un, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to read the Metropolitan Gazette, to ascertain the authenticity of that news. On the next day, he made a personal consultation with Ju-hai. Thus, Ju-hai said, &quot;Providence and good fortune are both alike propitious!&quot; --[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:06, 15 December 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；<br /> <br /> Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)<br /> <br /> Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；<br /> <br /> “As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)<br /> <br /> “As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。<br /> <br /> “The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)<br /> <br /> The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. &quot;Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；<br /> Ruhai also said: &quot;I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?&quot; Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: &quot;Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)<br /> Ruhai said, &quot;I chose the second day of the month to enter the capital, and my brother went the same way. Rain village obedient, the heart is very proud. Such as Haisui make gifts and farewell dinner, Rain village one by one. The girl could not bear to leave her, but her grandmother wanted her to go, saying, &quot;Your father is fifty years old, and has no intention of staying in the house;--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。<br /> You are sick, you are young, you have no mother to nurse you, and no sisters to nurse you. Now I am going to my grandmother and my uncle and sisters, which will relieve my worries. Why not?&quot; When Daiyu heard this, she said goodbye with tears and followed the wet nurse and some old women in the Rong House to the boat. Yucun had another boat with two children attached to Daiyu.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> And you are sick, very young, no mother to raise, no sister support. Today I go to rely on my grandmother and uncle's sisters, just to reduce my internal worries, how not to go? Dai Yu listened, and Fang shed tears to say goodbye, and followed the grandmother and several old women in the Rong Mansion to board the boat. There was another boat in the rain village, with two children, who were attached to Daiyu.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:29, 19 December 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。<br /> One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had seen his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)<br /> <br /> One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At the very moment that Jia Zheng had received his brother-in-law's letter, he immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:39, 19 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同<br /> <br /> They tried to help, the day of the title, sought a reinstatement. Within two months, he was elected to Jinling Yingtianfu, resigned from Jia Zheng, and left for his post on a certain day. Now, when Daiyu abandoned her boat and landed on the shore that day, she was served by a sedan chair sent by the Rongfu and a luggage cart. Daiyu heard from her mother that her grandmother's family was different from others.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:40, 19 December 2021 (UTC)<br /> <br /> They sought to a position the day that he presented a petition to the throne. Within two months, he was elected to Jinling Mansion, resigned from Jia Zheng, and left for his post on a certain day. Now, when Daiyu disembarked that day, she was served by a sedan chair sent by the Rong Mansion and a luggage cart. Daiyu heard from her mother that her grandmother's family was different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:44, 19 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。<br /> <br /> In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)<br /> <br /> The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”<br /> <br /> After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters &quot;Ningguo Mansion&quot;. &quot;That must be grandfather's the first son's mansion.&quot;Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei<br /> <br /> After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters &quot;Ningguo Mansion Built at Imperial Command&quot;. Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。<br /> <br /> A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)<br /> <br /> Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。<br /> <br /> When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)<br /> <br /> After the palanquin was dropped in front of a floral-pendant gates, the attendants all retreated in silence. The maids came forward and drew the curtain of the palanquin to help Black Jade out of the palanquin. Holding the hands of those maids, Black Jade enter the floral-pendant gates. On the two sides of the door were Chaoshou veranda, and in the center was a vestibule with a marble screen in a rosewood frame. Past the screen, there were three small rooms. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:01, 19 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”<br /> <br /> Behind the banqueting hall was the courtyard of the principal rooms: the five principal rooms on the front all had carved beams and painted rafters; from the roof of the verandah on both sides, the cages of parrots, thrushes and various birds hung there. A few girls in red and green sat on the steps. Saw they coming, the girls all smiled and came up: “Just now grandma was taking about you. You arrived just in time.” Then they rushed to pull the curtain. From the other side, a man said: “Miss Lin is coming.”--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 19 December 2021 (UTC)<br /> <br /> <br /> Behind the hall was the courtyard of the central house: five principal rooms in the front with carved beams, while along two sides corridors and chambers with colorfully painted birds as parrots and thrush. There were several maids in red and green sitting on the steps. Seeing visitors coming, they greeted them with smiles, saying, &quot;The old lady just talked about you again and again in anticipation, and here you are.&quot; then the four maids scrambled to open the curtain. Meanwhile a man said, &quot;Miss Lin is coming.&quot;--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:47, 19 December 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。<br /> An silver-haired old lady supported by two maids came and welcomed her while Black Jade entered the room. Realizing that this was her grandmother, Black Jade was about to bow down to show her respects. Suddenly she was tightly hugged by grandmoa who crying out harrowingly &quot;my sweet heart!&quot; Servants and maids were all in tears, and Black Jade also sobbed unceasingly. People persuaded them softly, then Black Jade was able to pay her respects to her grandmother. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:14, 19 December 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。<br /> <br /> Baoyu's grandmother than introduce them respectively:&quot;This is your eldest aunt, and this is your second aunt.This is your Zhu brother's wife. Dai Yu greet them one by one.Baoyu's grandmother than said that:&quot;Invite the gilrs. Today here come the dear guest, so they don't need to go to school.&quot; Surrounding people said yes, and two of them left.<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；<br /> <br /> In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)<br /> <br /> After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。<br /> <br /> The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Daiyu hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Daiyu's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, the Lady Dowager couldn't help being affected painfully. &quot;Of all my chilren I loved your mother best,&quot; she told Daiyu.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。<br /> <br /> Once she died before me, I could not see her again. She said, taking Daiyu's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)<br /> <br /> &quot;Once she died before me, it is so sad that I could not see her again.&quot; she said, taking Daiyu's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。<br /> <br /> So they asked:&quot; What medicine do you usually take? Why doesn't it work?&quot; Daiyu replied:&quot; I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)<br /> <br /> They then asked, &quot;What medicines do you take regularly? Why can't you cure your illness?&quot; Daiyu said, &quot;I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。<br /> <br /> The monk said, &quot;if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life.&quot; No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)<br /> <br /> The monk said, &quot;if you can't bear to separate with her, she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life.&quot; No one paid any attention, of course, to such nonsense talk.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 12:12, 19 December 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”<br /> <br /> Now Lin Daiyu is still taking ginseng pills.And Grandma Jia said:&quot; What a coincidence! The pills are making now, I just tell them to add one.&quot; The words have not been finished, but there is a laugh in the back yard, which said:&quot; I come late and fail to welcome our distinguished guest.&quot; Daiyu thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)<br /> <br /> Now Lin Daiyu is still taking ginseng pills. And Grandmother Jia said:&quot; It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion.&quot; The words are not finished, but there is a laugh in the back yard, which said:&quot; I am late and fail to welcome our distinguished guest.&quot; Daiyu thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> <br /> 心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；<br /> <br /> While Lin Daiyu is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)<br /> <br /> Lin Daiyu was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”<br /> <br /> Wang Xifeng wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Lin Daiyu hastily got up to curtsy to her. Lady Dowager said with a smile, &quot;You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)<br /> <br /> Wang Xifeng, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Daiyu promptly rose quickly to greet her. Lady Dowager said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Feng’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。<br /> <br /> Daiyu was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang, named scientifically Wang Xifeng, was brought up as a male offspring since childhood. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)<br /> <br /> Daiyu didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang.She was brought up as a male offspring since childhood and her academic name is Wang Xifeng. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。<br /> <br /> Taking Daiyu's hand, Xifeng looked up and down her carefully, then she sent her to Mother Jia's side to sit down.She laughed and said:&quot;There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)<br /> <br /> Taking Daiyu's hand, Xifeng looked her up and down carefully, then sent her to Mother Jia's side to sit down. She laughed and said:&quot;There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”<br /> <br /> I pity my sister for being so miserable, how could my aunt died so early?&quot; She said, wiping her tears with her handkerchief. Grandma Jia laughed and said, &quot;I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again.&quot;--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)<br /> <br /> I pity my sister who is so miserable, how could my aunt have died?&quot; She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it.&quot;--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。<br /> <br /> The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!&quot; He also took Daiyu's hand and asked, &quot;How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”<br /> <br /> Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. &quot; Daiyu nodded one by one. On one side, Xifeng asked, &quot;have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest.&quot;--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)<br /> <br /> Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. &quot; Daiyu nodded one by one. At the same time, Xifeng asked, &quot;Have Miss Lin's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there.&quot;--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”<br /> <br /> Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Wang Xifeng said, and Mrs. Wang answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)<br /> <br /> Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, &quot;Have the monthly payment been given out?&quot; Xifeng answered, &quot;Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”<br /> <br /> Mrs. Wang said, &quot;You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin .&quot; Xifeng said, &quot;I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it.&quot;--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)<br /> <br /> Mrs. Wang added, &quot;You should take out a couple of satin pieces to cut your sister's dress. When you think of this in the evening, send someone for the satin .&quot; Xifeng said, &quot;I have expected it. I know my sister will arrive in these two days, and I have already made preparations. I will send someone for the satin as soon as you have examined it.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”<br /> <br /> Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, &quot;it's also very convenient for me to take my niece.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)<br /> <br /> Her Ladyship smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Daiyu to see her two uncles. At this time, Mrs. She immediately stood up, replied with a smile, &quot;it's also very convenient for me to take my niece.&quot;--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。<br /> <br /> Jiamu laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Ms. Xing promised, and said goodbye to Ms Wang with Daiyu, all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Ms. Xing set in the car with Daiyu, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)<br /> The mother laughed and said, &quot;Exactly, you also go, no need to come.&quot; That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。<br /> Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.<br /> <br /> Then he took the mule，went out the west Corner gate to the east, passed the main gate of Rongfu, entered a black painted gate, and got off in front of Yi gate. Lady Xing took Daiyu's hand and entered the courtyard. Daiyu spent its place must be the garden in the rong mansion partition come over.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:38, 15 December 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。<br /> <br /> When we entered the three-story ceremonial gate, the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in colourful makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:02, 15 December 2021 (UTC)<br /> <br /> When entering the three- layers ceremonial gate, Daiyu found that the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in heavy makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:10, 19 December 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”<br /> <br /> Mrs.Xing came back and said, &quot;the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:07, 19 December 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。<br /> <br /> Led by the mammy, she turned east, passed through an east-west hall, and came to the south hall, where she found a large courtyard inside the Gate of Yi: five main rooms on the top, flanks on both sides, and deer's roof and ears, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:10, 18 December 2021 (UTC)<br /> <br /> Led by the mammies, they turned eastward and passed through an east-west hallway and the southward hall, she found a large courtyard inside the secondary gate: five main rooms on the top, flanks on both sides, and a small flat topped house next to the main house, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:08, 18 December 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。<br /> <br /> Entering the main room, I looked up and saw a great blue board framed in gilded dragons. On the plaque, there were two big words &quot;Rongxi hall&quot;; Then there is a line of small characters: &quot;on a certain date, this was given to Jia Yuan, the Duke of Honor&quot;, and there was the treasure of Emperor's handwriting. On the large red sandalwood table that carved with dragon, there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 08:11, 18 December 2021 (UTC)<br /> <br /> there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:05, 19 December 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。<br /> <br /> On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by mu Shis, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady Wang often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)<br /> <br /> Since Lady Wang seldom sat in this main hall but used three rooms on the east side for relaxation.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 10:04, 14 December 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。<br /> <br /> So that the nurses led Daiyu through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides， stood one of a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 09:48, 14 December 2021 (UTC)<br /> <br /> Thereupon,the nurses led Daiyu through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides stood on a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:47, 14 December 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。<br /> <br /> On the floor on the west side of the room, were four chairs in a row, all of which were covered with antimacassars, embroidered with silverish-red flowers.Beneath them stood four footstools. On either side, was also a pair of high teapoys which were covered with teacups and flower vases.The rest of the room need not be described in detail.<br /> The nurses urged Daiyu to sit on the kang, on the edge of which were two brocade cushions. --[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:42, 14 December 2021 (UTC)<br /> <br /> <br /> <br /> On the floor facing on the west wall were four chairs in a row, all of which were covered with ornamented cloth embroidered with silverish-red flowers.Beneath them stood four footstools. On either side were a pair of high table with teacups and flower vases.Other decorations in the rest of the room need not be described in detail.The nurses urged Daiyu to sit on the kang, on the edge of which were two brocade cushions.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:50, 18 December 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。<br /> <br /> Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately. When she was sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:38, 18 December 2021 (UTC)<br /> <br /> Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately.Sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:18, 18 December 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。<br /> <br /> Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, &quot;Mrs. Wang invited Miss Lin to come and sit over there.&quot; When the old Mammy heard this, she led Daiyu out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)<br /> <br /> <br /> Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, &quot;Mrs. Wang invited Miss Lin to come and sit over there.&quot; When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。<br /> <br /> On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)<br /> <br /> On the kang lies a kang table,on which books and tea sets are piled up. Half new backrests and pillows made of blue satins were put on the east side of the wall. However, Mrs. Wang sat at the foot of the west wall where half new backrests and mattresses made of blue satins are displayed. Mrs. Wang moved to the east side when she saw Daiyu coming in.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 12:11, 19 December 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。<br /> <br /> Daiyu thought it must be Jia Zhen's seat. Seeing that there were half-old bouncing chair blankets on the three chairs slid by the kang, Daiyu sat on the chair. Mrs. Wang repeatedly asked him to go to the kang, then she sat down next to Mrs. Wang. Mrs. Wang said: &quot;Your uncle has gone fast today, goodbye.<br /> <br /> Daiyu thought that this was Jia Zheng's seat, because she saw that there were three chairs next to the bed with a half-used chair, so Daiyu sat down on the chair. She sat down next to Madam Wang after she had asked her to go to the bed again and again. Mrs. Wang said, &quot;Your uncle went to fast today, see you later.”--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 12:29, 19 December 2021 (UTC)Yi Yangfan<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。<br /> <br /> I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan<br /> <br /> I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”<br /> <br /> “You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)<br /> <br /> &quot;You can ignore him in future because none of your sisters dare to mess up with him&quot;. Mascara Jade has long heard from her mother about him: &quot;I have a nephew, born with a jade in his mouth, who is very naughty and doesn’t like to read, but prefers to hang around with girls. His grandma has always spoiled him so that everyone let him be&quot;. --[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 12:31, 19 December 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。<br /> <br /> What Lady King described today is the cousin for sure. Mascara Jade said while smiling:&quot; Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters&quot;.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)<br /> <br /> Who Lady King described today is the cousin for sure. Mascara Jade said while smiling:&quot; Is this my cousin you just mentioned born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters&quot;.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:06, 19 December 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。<br /> <br /> Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?&quot; Lady King smiled and said, &quot;You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)<br /> <br /> Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?&quot; Lady King smiled and said, &quot;You don't know the reason. Unlike others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:20, 15 December 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。<br /> <br /> “If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)<br /> If the sisters ignore him, he will be quiet; if one day they talk to him more, he will be happy, and many things will happen: so I tell you to ignore him. His mouth a sweet talk, a moment there is no day, crazy and silly, just do not believe him. Daiyu agreed one by one.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:06, 19 December 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。<br /> Suddenly see a servant girl to say: &quot;old lady there spread supper.&quot; Lady Wang and Daiyu went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)<br /> <br /> Suddenly a servant girl said, &quot;the old lady has passed on dinner.&quot; Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。<br /> <br /> Lady King smiled at Mascara Jade Pearl and said: &quot;This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her.&quot; On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)<br /> <br /> Lady King smiled at Mascara Jade Pearl and said: &quot;This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her.&quot; On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。<br /> <br /> So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)<br /> <br /> So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。<br /> <br /> Mrs. Jia said with a smile, &quot;your aunt and sister-in-law don't eat here. You are a guest. You should have sat here.&quot; Daiyu then sat down. Jia Mu ordered Mrs. Wang to sit down. The three sisters of Yingchun sat down：Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)<br /> <br /> Mrs. Jia said with a smile, &quot;your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here.&quot; Daiyu then sat down. Mrs. Jia ordered Mrs. Wang to sit down. The three sisters of Yingchun were asked to sit down: Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；<br /> <br /> Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)<br /> <br /> The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”<br /> Now Daiyu saw many rules here are not like the rules of her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Daiyu also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Mother Jia said to servants , &quot;You all go and let's have a talk in our own comfort.&quot;<br /> <br /> Now Daiyu saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Daiyu gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Grandma Merchant said to servant, &quot;You all go and let's have a talk in our own comfort.&quot;--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”<br /> <br /> Lady Wang stood up and said something idle, then led Lady Li and Splendid Phoenix King to leave. When Grandma Merchant asked Daiyu what books she had read, Daiyu replied, &quot;I just have read the ''Four Books''.&quot; When Daiyu asked her sisters what books they read, Grandma Merchant said, &quot;They don't read anything. They only know a few words.&quot;--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)<br /> Madame Wang rose as soon as she heard these words, and having made a few irrelevant remarks, she led the way and left the room along with the two ladies, Mrs. Li and lady Feng.Dowager lady Chia, having inquired of Tai-yue what books she was reading, &quot;I have just begun reading the Four Books,&quot; Tai-yue replied. &quot;What books are my cousins reading?&quot; Tai-yue went on to ask. &quot;Books, you say!&quot; exclaimed dowager lady Chia; &quot;why all they know are a few characters, that's all.&quot;--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:15, 15 December 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；<br /> <br /> The sentence was barely out of her lips, when a continuous sounding of footsteps<br /> was heard outside, and a waiting maid entered and announced that Pao-yue was<br /> coming. Tai-yue was speculating in her mind how it was that this Pao-yue had<br /> turned out such a good-for-nothing fellow, when he happened to walk in.<br /> He was, in fact, a young man of tender years, wearing on his head, to hold his<br /> hair together, a cap of gold of purplish tinge, inlaid with precious gems.<br /> Parallel with his eyebrows was attached a circlet, embroidered with gold, and<br /> representing two dragons snatching a pearl.<br /> --[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)<br /> <br /> <br /> After a word, only a sound of footsteps outside, the maid came in and reported: &quot;Baoyu is here.&quot; Daiyu thought to herself: &quot;This Baoyu, I don't know what a tired lazy person.&quot; When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。<br /> <br /> A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.<br /> <br /> A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”<br /> <br /> His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked.&quot;How very strange.&quot; she was reflecting in her mind; &quot;it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;&quot; Baoyu greeted Lady Dowager &quot;Go and see your mother and then come back,&quot; remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)<br /> <br /> <br /> His angry look somentimes even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of silk of five colours, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked and thought to herself: &quot;How strange it is.&quot; she was reflecting in her mind; &quot;as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;&quot; Baoyu greeted Lady Dowager &quot;Go and see your mother and then come back.&quot;--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:46, 16 December 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；<br /> <br /> Then turned around and went. He has changed the crown band when coming back for a while: the short hair around the head is braided, the red silk ends, and the hair is gathered up to the top of the fetus. The chief editor is a big braid, black and shiny, from top to tip , A string of four large beads, with gold eight treasures falling to the feet; wearing a silver-red half-old coat with flowers; still wearing collars, gems, locks, amulets, etc.;<br /> <br /> He turned away. When he came back later, he had changed his crown belt: the short hair around his head was braided, and the red silk ended. He saved up to the top and middle fetal hair. The chief editor had a big braid, black and bright as paint, a string of four big beads from the top to the tip, and dropped his feet with gold eight treasures; He was wearing a silver red flower sprinkled semi-old coat; Still wearing collars, precious jade, name sending locks, amulets, etc--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:56, 16 December 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。<br /> His lower body showed loose green flower pants, cotton socks and a pair of thick soled red shoes. This makes him look more beautiful. The lips seem to have been powdered with rouge; When he speaks, he often has a smile on his face, and his eyebrows can convey affection. A person's style and temperament, including what he thinks, can be conveyed through his eyes. His appearance is very good-looking, but I don't know whether he has real connotation.<br /> <br /> ==Nadia 202011080004==<br /> <br /> 后人有《西江月》二词批的极确，词曰：<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无故寻愁觅恨，有时似傻如狂。<br /> Seeking sorrow and hate for no reason, sometimes seems stupid and crazy.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 纵然生得好皮囊，腹内原来草莽。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 潦倒不通庶务，愚顽怕读文章。<br /> <br /> I'm not able to get through general affairs, and I'm afraid of reading articles.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 行为偏僻性乖张，那管世人诽谤。<br /> He who behaves in a perverse way has no control over the slander of course.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 03:29, 14 December 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 又曰：富贵不知乐业，贫穷难耐凄凉。<br /> It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 可怜辜负好时光，于国于家无望。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 天下无能第一，古今不肖无双。<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 寄言纨袴与膏粱，莫效此儿形状。<br /> <br /> English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”<br /> <br /> ==Öncü 202121080008==<br /> <br /> 宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> Baoyu had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 归了坐细看时，真是与众各别。<br /> <br /> <br /> When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)<br /> <br /> <br /> When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。<br /> <br /> I saw two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)<br /> <br /> I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 态生两靥之愁，娇袭一身之病。<br /> <br /> The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)<br /> <br /> The sorrow of two distresses, spoiled - the disease of the whole body.------Ei Mon Kyaw [[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 泪光点点，娇喘微微。<br /> <br /> Tears shone a little, and she breathed slightly.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)Ei Mon Kyaw -----Ei Mon Kyaw[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)<br /> The tears droped, and she breathed slowly. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 11:58, 15 December 2021 (UTC)<br /> <br /> The eyes twinkled with tears and she breathed slightly.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:18, 19 December 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211215_homework&diff=134021 2021-12-19T13:53:54Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 鼎：古代食器。胡羼(chàn忏) ──胡闹。 羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。​<br /> <br /> Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.<br /> ----<br /> <br /> <br /> Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。<br /> <br /> Grasping -- namely &quot;grasping the week&quot;, also known as &quot;trying the child&quot; and &quot;trying the week&quot;. The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)<br /> <br /> Catch ─ ─ means &quot;catch the week&quot;, also known as &quot;test&quot; and &quot;test week&quot;. The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”<br /> <br /> It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that &quot;the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> (宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。<br /> <br /> <br /> == Headline text ==<br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”​<br /> <br /> Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)<br /> <br /> Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is so-called Shizhou now, on which ancient Jiangnan lay.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:07, 14 December 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。 致：获得，取得。<br /> <br /> Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': &quot;Zhizhi lies in Gewu, and after Gewu, knowledge arrives.&quot; It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 格：推究，探究，探讨。​尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；<br /> Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)<br /> <br /> <br /> Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to Zhou Dynasty;--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 12:13, 19 December 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。<br /> <br /> Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)<br /> <br /> Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；<br /> <br /> All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。​许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；<br /> <br /> Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. Xu You... Zhao Yun -- Xu You. It is said that he was a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all famous writers in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the world.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 11:57, 19 December 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；<br /> <br /> The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)<br /> <br /> The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；<br /> <br /> Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)<br /> <br /> Liu Tingzhi, or Liu Xiyi (styled Tingzhi), Wen Feiqin refers orWen Tingyun (styled Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (styled Manqing), Liu Yaoqing, or Liu Yong (styled Yaoqing), and Qin Shaoyou, or Qin Guan (styled Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:27, 15 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；<br /> <br /> Ni Yunlin, i.e Ni Zan, was a famous painter in the Yuan Dynasty. Tang Bohu i.e Tang Yin (styled Bohu), Zhu Zhishan i.e Zhu Yunming (styled Zhishan), are famous Ming dynasty painters, litterateurs; Li Gunian (Tang Dynasty), Huang Fan Chuo (Tang Dynasty), Jing Xinmo (five dynasties later Tang dynasty), are famous artists;--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:23, 15 December 2021 (UTC)<br /> <br /> Ni Yunlin, or Ni Zan, or Ni Yunlin, was a famous painter in the Yuan dynasty; Tang Bohu (or Tang Yin) and Zhu Zhishan (or Zhu Yunming) were famous painters and literary figures in the Ming dynasty; Li Guinian (of the Tang dynasty), Huang Fanchuo (of the Tang dynasty), and Jing Xinmo (of the post-Tang dynasty of the Five Dynasties) were all famous artists.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:39, 15 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。​<br /> <br /> Zhuo Wenjun (see the first chapter note), Hong Fu (she used to be as the servant of the Sui minister Yang Su, then eloping to Li Jing; she was also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (i.e. Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's &quot;The Western Chamber&quot;), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:32, 15 December 2021 (UTC)<br /> <br /> Zhuo Wenjun ( the first chapter noted), Hong Fu (she used to be as the servant of the minister of Sui Dynasty Yang Su, then eloping to Li Jing, also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (namely Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's &quot;The Western Chamber&quot;), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。​<br /> <br /> Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。<br /> <br /> It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying &quot;how can the world be immutable! The loser is the thief, and the winner is the emperor.&quot; Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography&quot; and Liu Yiqing's &quot;Shi Shuo Xin Yu · Elegance&quot; (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)<br /> <br /> It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying &quot;how can the world be immutable! The loser is the thief, and the winner is the emperor.&quot; Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography&quot; and Liu Yiqing's &quot;Shi Shuo Xin Yu · Elegance&quot; (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。​<br /> <br /> The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with &quot;East Bed&quot;, &quot;East Bed Man Showing Belly&quot;, &quot;East Bed Guest&quot;, &quot;East Bed Distinguished Guest&quot; and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。 一舍：三十里。 这里化用了“退避三舍”之典。He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of &quot;retreat and give up&quot; is used here.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:53, 19 December 2021 (UTC)Huang Zhuliang<br /> <br /> --[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:02, 19 December 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”<br /> This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, &quot;If childe returns to the state of Jin, how will you repay me? Chong Er answered, &quot;If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。<br /> <br /> 第三回<br /> <br /> 托内兄如海荐西宾 接外孙贾母惜孤女<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。<br /> <br /> Yue-ts'un, turning round in a hurry, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Yue-ts'un, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.<br /> <br /> Yue-ts'un, speedily looking back on, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had participated in the former case but been denounced and deprived of office, on account of some case or other. He was a native of that district, who had resided at home since his degradation. Having lately come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could to obtain influence, and to find the means of righting his position. When he, unexpectedly, came across Yue-ts'un, he offered offering his congratulations to him soon. The two friends greeted to each other, exchanging the conventional salutations, and Chang Ju-kuei forthwith passed on the information to Yue-ts'un.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:55, 15 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 雨村欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。<br /> <br /> Yue-ts'un was delighted, but after he had made a few remarks in a hurry, each took his leave and sped on his own way homewards. After hearing this conversation, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to lay his hand on the Metropolitan Gazette, to ascertain whether the news was authentic or not. On the next day, he had a personal consultation with Ju-hai. &quot;Providence and good fortune are both alike propitious!&quot; said by Ju-hai.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:57, 15 December 2021 (UTC)<br /> <br /> <br /> Yue-ts'un was delighted, but after he they made a short conversation, each of them stepped on their own way homewards. After hearing the words of Yue-ts'un, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to read the Metropolitan Gazette, to ascertain the authenticity of that news. On the next day, he made a personal consultation with Ju-hai. Thus, Ju-hai said, &quot;Providence and good fortune are both alike propitious!&quot; --[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:06, 15 December 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；<br /> <br /> Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)<br /> <br /> Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；<br /> <br /> “As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)<br /> <br /> “As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。<br /> <br /> “The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)<br /> <br /> The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. &quot;Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；<br /> Ruhai also said: &quot;I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?&quot; Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: &quot;Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)<br /> Ruhai said, &quot;I chose the second day of the month to enter the capital, and my brother went the same way. Rain village obedient, the heart is very proud. Such as Haisui make gifts and farewell dinner, Rain village one by one. The girl could not bear to leave her, but her grandmother wanted her to go, saying, &quot;Your father is fifty years old, and has no intention of staying in the house;--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:27, 19 December 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。<br /> You are sick, you are young, you have no mother to nurse you, and no sisters to nurse you. Now I am going to my grandmother and my uncle and sisters, which will relieve my worries. Why not?&quot; When Daiyu heard this, she said goodbye with tears and followed the wet nurse and some old women in the Rong House to the boat. Yucun had another boat with two children attached to Daiyu.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:25, 19 December 2021 (UTC)<br /> <br /> And you are sick, very young, no mother to raise, no sister support. Today I go to rely on my grandmother and uncle's sisters, just to reduce my internal worries, how not to go? Dai Yu listened, and Fang shed tears to say goodbye, and followed the grandmother and several old women in the Rong Mansion to board the boat. There was another boat in the rain village, with two children, who were attached to Daiyu.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:29, 19 December 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。<br /> One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had seen his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)<br /> <br /> One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At the very moment that Jia Zheng had received his brother-in-law's letter, he immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:39, 19 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同<br /> <br /> They tried to help, the day of the title, sought a reinstatement. Within two months, he was elected to Jinling Yingtianfu, resigned from Jia Zheng, and left for his post on a certain day. Now, when Daiyu abandoned her boat and landed on the shore that day, she was served by a sedan chair sent by the Rongfu and a luggage cart. Daiyu heard from her mother that her grandmother's family was different from others.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:40, 19 December 2021 (UTC)<br /> <br /> They sought to a position the day that he presented a petition to the throne. Within two months, he was elected to Jinling Mansion, resigned from Jia Zheng, and left for his post on a certain day. Now, when Daiyu disembarked that day, she was served by a sedan chair sent by the Rong Mansion and a luggage cart. Daiyu heard from her mother that her grandmother's family was different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:44, 19 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。<br /> <br /> In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)<br /> <br /> The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”<br /> <br /> After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters &quot;Ningguo Mansion&quot;. &quot;That must be grandfather's the first son's mansion.&quot;Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei<br /> <br /> After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters &quot;Ningguo Mansion Built at Imperial Command&quot;. Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。<br /> <br /> A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)<br /> <br /> Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。<br /> <br /> When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)<br /> <br /> After the palanquin was dropped in front of a floral-pendant gates, the attendants all retreated in silence. The maids came forward and drew the curtain of the palanquin to help Black Jade out of the palanquin. Holding the hands of those maids, Black Jade enter the floral-pendant gates. On the two sides of the door were Chaoshou veranda, and in the center was a vestibule with a marble screen in a rosewood frame. Past the screen, there were three small rooms. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:01, 19 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”<br /> <br /> Behind the banqueting hall was the courtyard of the principal rooms: the five principal rooms on the front all had carved beams and painted rafters; from the roof of the verandah on both sides, the cages of parrots, thrushes and various birds hung there. A few girls in red and green sat on the steps. Saw they coming, the girls all smiled and came up: “Just now grandma was taking about you. You arrived just in time.” Then they rushed to pull the curtain. From the other side, a man said: “Miss Lin is coming.”--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 19 December 2021 (UTC)<br /> <br /> <br /> Behind the hall was the courtyard of the central house: five principal rooms in the front with carved beams, while along two sides corridors and chambers with colorfully painted birds as parrots and thrush. There were several maids in red and green sitting on the steps. Seeing visitors coming, they greeted them with smiles, saying, &quot;The old lady just talked about you again and again in anticipation, and here you are.&quot; then the four maids scrambled to open the curtain. Meanwhile a man said, &quot;Miss Lin is coming.&quot;--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:47, 19 December 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。<br /> An silver-haired old lady supported by two maids came and welcomed her while Black Jade entered the room. Realizing that this was her grandmother, Black Jade was about to bow down to show her respects. Suddenly she was tightly hugged by grandmoa who crying out harrowingly &quot;my sweet heart!&quot; Servants and maids were all in tears, and Black Jade also sobbed unceasingly. People persuaded them softly, then Black Jade was able to pay her respects to her grandmother. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:14, 19 December 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。<br /> <br /> Baoyu's grandmother than introduce them respectively:&quot;This is your eldest aunt, and this is your second aunt.This is your Zhu brother's wife. Dai Yu greet them one by one.Baoyu's grandmother than said that:&quot;Invite the gilrs. Today here come the dear guest, so they don't need to go to school.&quot; Surrounding people said yes, and two of them left.<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；<br /> <br /> In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)<br /> <br /> After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。<br /> <br /> The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Daiyu hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Daiyu's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, the Lady Dowager couldn't help being affected painfully. &quot;Of all my chilren I loved your mother best,&quot; she told Daiyu.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。<br /> <br /> Once she died before me, I could not see her again. She said, taking Daiyu's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)<br /> <br /> &quot;Once she died before me, it is so sad that I could not see her again.&quot; she said, taking Daiyu's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。<br /> <br /> So they asked:&quot; What medicine do you usually take? Why doesn't it work?&quot; Daiyu replied:&quot; I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)<br /> <br /> They then asked, &quot;What medicines do you take regularly? Why can't you cure your illness?&quot; Daiyu said, &quot;I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。<br /> <br /> The monk said, &quot;if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life.&quot; No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)<br /> <br /> The monk said, &quot;if you can't bear to separate with her, she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life.&quot; No one paid any attention, of course, to such nonsense talk.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 12:12, 19 December 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”<br /> <br /> Now Lin Daiyu is still taking ginseng pills.And Grandma Jia said:&quot; What a coincidence! The pills are making now, I just tell them to add one.&quot; The words have not been finished, but there is a laugh in the back yard, which said:&quot; I come late and fail to welcome our distinguished guest.&quot; Daiyu thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)<br /> <br /> Now Lin Daiyu is still taking ginseng pills. And Grandmother Jia said:&quot; It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion.&quot; The words are not finished, but there is a laugh in the back yard, which said:&quot; I am late and fail to welcome our distinguished guest.&quot; Daiyu thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> <br /> 心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；<br /> <br /> While Lin Daiyu is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)<br /> <br /> Lin Daiyu was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”<br /> <br /> Wang Xifeng wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Lin Daiyu hastily got up to curtsy to her. Lady Dowager said with a smile, &quot;You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)<br /> <br /> Wang Xifeng, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Daiyu promptly rose quickly to greet her. Lady Dowager said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Feng’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。<br /> <br /> Daiyu was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang, named scientifically Wang Xifeng, was brought up as a male offspring since childhood. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)<br /> <br /> Daiyu didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang.She was brought up as a male offspring since childhood and her academic name is Wang Xifeng. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。<br /> <br /> Taking Daiyu's hand, Xifeng looked up and down her carefully, then she sent her to Mother Jia's side to sit down.She laughed and said:&quot;There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)<br /> <br /> Taking Daiyu's hand, Xifeng looked her up and down carefully, then sent her to Mother Jia's side to sit down. She laughed and said:&quot;There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”<br /> <br /> I pity my sister for being so miserable, how could my aunt died so early?&quot; She said, wiping her tears with her handkerchief. Grandma Jia laughed and said, &quot;I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again.&quot;--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)<br /> <br /> I pity my sister who is so miserable, how could my aunt have died?&quot; She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it.&quot;--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。<br /> <br /> The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!&quot; He also took Daiyu's hand and asked, &quot;How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”<br /> <br /> Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. &quot; Daiyu nodded one by one. On one side, Xifeng asked, &quot;have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest.&quot;--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)<br /> <br /> Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. &quot; Daiyu nodded one by one. At the same time, Xifeng asked, &quot;Have Miss Lin's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there.&quot;--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”<br /> <br /> Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Wang Xifeng said, and Mrs. Wang answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)<br /> <br /> Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, &quot;Have the monthly payment been given out?&quot; Xifeng answered, &quot;Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”<br /> <br /> Mrs. Wang said, &quot;You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin .&quot; Xifeng said, &quot;I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it.&quot;--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)<br /> <br /> Mrs. Wang added, &quot;You should take out a couple of satin pieces to cut your sister's dress. When you think of this in the evening, send someone for the satin .&quot; Xifeng said, &quot;I have expected it. I know my sister will arrive in these two days, and I have already made preparations. I will send someone for the satin as soon as you have examined it.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”<br /> <br /> Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, &quot;it's also very convenient for me to take my niece.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)<br /> <br /> Her Ladyship smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Daiyu to see her two uncles. At this time, Mrs. She immediately stood up, replied with a smile, &quot;it's also very convenient for me to take my niece.&quot;--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。<br /> <br /> Jiamu laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Ms. Xing promised, and said goodbye to Ms Wang with Daiyu, all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Ms. Xing set in the car with Daiyu, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)<br /> The mother laughed and said, &quot;Exactly, you also go, no need to come.&quot; That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。<br /> Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.<br /> <br /> Then he took the mule，went out the west Corner gate to the east, passed the main gate of Rongfu, entered a black painted gate, and got off in front of Yi gate. Lady Xing took Daiyu's hand and entered the courtyard. Daiyu spent its place must be the garden in the rong mansion partition come over.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:38, 15 December 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。<br /> <br /> When we entered the three-story ceremonial gate, the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in colourful makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:02, 15 December 2021 (UTC)<br /> <br /> When entering the three- layers ceremonial gate, Daiyu found that the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in heavy makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:10, 19 December 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”<br /> <br /> Mrs.Xing came back and said, &quot;the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:07, 19 December 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。<br /> <br /> Led by the mammy, she turned east, passed through an east-west hall, and came to the south hall, where she found a large courtyard inside the Gate of Yi: five main rooms on the top, flanks on both sides, and deer's roof and ears, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:10, 18 December 2021 (UTC)<br /> <br /> Led by the mammies, they turned eastward and passed through an east-west hallway and the southward hall, she found a large courtyard inside the secondary gate: five main rooms on the top, flanks on both sides, and a small flat topped house next to the main house, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:08, 18 December 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。<br /> <br /> Entering the main room, I looked up and saw a great blue board framed in gilded dragons. On the plaque, there were two big words &quot;Rongxi hall&quot;; Then there is a line of small characters: &quot;on a certain date, this was given to Jia Yuan, the Duke of Honor&quot;, and there was the treasure of Emperor's handwriting. On the large red sandalwood table that carved with dragon, there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 08:11, 18 December 2021 (UTC)<br /> <br /> there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:05, 19 December 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。<br /> <br /> On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by mu Shis, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady Wang often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)<br /> <br /> Since Lady Wang seldom sat in this main hall but used three rooms on the east side for relaxation.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 10:04, 14 December 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。<br /> <br /> So that the nurses led Daiyu through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides， stood one of a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 09:48, 14 December 2021 (UTC)<br /> <br /> Thereupon,the nurses led Daiyu through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides stood on a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:47, 14 December 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。<br /> <br /> On the floor on the west side of the room, were four chairs in a row, all of which were covered with antimacassars, embroidered with silverish-red flowers.Beneath them stood four footstools. On either side, was also a pair of high teapoys which were covered with teacups and flower vases.The rest of the room need not be described in detail.<br /> The nurses urged Daiyu to sit on the kang, on the edge of which were two brocade cushions. --[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:42, 14 December 2021 (UTC)<br /> <br /> <br /> <br /> On the floor facing on the west wall were four chairs in a row, all of which were covered with ornamented cloth embroidered with silverish-red flowers.Beneath them stood four footstools. On either side were a pair of high table with teacups and flower vases.Other decorations in the rest of the room need not be described in detail.The nurses urged Daiyu to sit on the kang, on the edge of which were two brocade cushions.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:50, 18 December 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。<br /> <br /> Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately. When she was sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:38, 18 December 2021 (UTC)<br /> <br /> Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately.Sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:18, 18 December 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。<br /> <br /> Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, &quot;Mrs. Wang invited Miss Lin to come and sit over there.&quot; When the old Mammy heard this, she led Daiyu out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)<br /> <br /> <br /> Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, &quot;Mrs. Wang invited Miss Lin to come and sit over there.&quot; When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。<br /> <br /> On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)<br /> <br /> On the kang lies a kang table,on which books and tea sets are piled up. Half new backrests and pillows made of blue satins were put on the east side of the wall. However, Mrs. Wang sat at the foot of the west wall where half new backrests and mattresses made of blue satins are displayed. Mrs. Wang moved to the east side when she saw Daiyu coming in.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 12:11, 19 December 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。<br /> <br /> Daiyu thought it must be Jia Zhen's seat. Seeing that there were half-old bouncing chair blankets on the three chairs slid by the kang, Daiyu sat on the chair. Mrs. Wang repeatedly asked him to go to the kang, then she sat down next to Mrs. Wang. Mrs. Wang said: &quot;Your uncle has gone fast today, goodbye.<br /> <br /> Daiyu thought that this was Jia Zheng's seat, because she saw that there were three chairs next to the bed with a half-used chair, so Daiyu sat down on the chair. She sat down next to Madam Wang after she had asked her to go to the bed again and again. Mrs. Wang said, &quot;Your uncle went to fast today, see you later.”--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 12:29, 19 December 2021 (UTC)Yi Yangfan<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。<br /> <br /> I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan<br /> <br /> I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”<br /> <br /> “You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)<br /> <br /> &quot;You can ignore him in future because none of your sisters dare to mess up with him&quot;. Mascara Jade has long heard from her mother about him: &quot;I have a nephew, born with a jade in his mouth, who is very naughty and doesn’t like to read, but prefers to hang around with girls. His grandma has always spoiled him so that everyone let him be&quot;. --[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 12:31, 19 December 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。<br /> <br /> What Lady King described today is the cousin for sure. Mascara Jade said while smiling:&quot; Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters&quot;.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)<br /> <br /> Who Lady King described today is the cousin for sure. Mascara Jade said while smiling:&quot; Is this my cousin you just mentioned born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters&quot;.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:06, 19 December 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。<br /> <br /> Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?&quot; Lady King smiled and said, &quot;You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)<br /> <br /> Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?&quot; Lady King smiled and said, &quot;You don't know the reason. Unlike others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:20, 15 December 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。<br /> <br /> “If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)<br /> If the sisters ignore him, he will be quiet; if one day they talk to him more, he will be happy, and many things will happen: so I tell you to ignore him. His mouth a sweet talk, a moment there is no day, crazy and silly, just do not believe him. Daiyu agreed one by one.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:06, 19 December 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。<br /> Suddenly see a servant girl to say: &quot;old lady there spread supper.&quot; Lady Wang and Daiyu went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)<br /> <br /> Suddenly a servant girl said, &quot;the old lady has passed on dinner.&quot; Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。<br /> <br /> Lady King smiled at Mascara Jade Pearl and said: &quot;This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her.&quot; On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)<br /> <br /> Lady King smiled at Mascara Jade Pearl and said: &quot;This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her.&quot; On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。<br /> <br /> So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)<br /> <br /> So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。<br /> <br /> Mrs. Jia said with a smile, &quot;your aunt and sister-in-law don't eat here. You are a guest. You should have sat here.&quot; Daiyu then sat down. Jia Mu ordered Mrs. Wang to sit down. The three sisters of Yingchun sat down：Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)<br /> <br /> Mrs. Jia said with a smile, &quot;your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here.&quot; Daiyu then sat down. Mrs. Jia ordered Mrs. Wang to sit down. The three sisters of Yingchun were asked to sit down: Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；<br /> <br /> Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)<br /> <br /> The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”<br /> Now Daiyu saw many rules here are not like the rules of her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Daiyu also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Mother Jia said to servants , &quot;You all go and let's have a talk in our own comfort.&quot;<br /> <br /> Now Daiyu saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Daiyu gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Grandma Merchant said to servant, &quot;You all go and let's have a talk in our own comfort.&quot;--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”<br /> <br /> Lady Wang stood up and said something idle, then led Lady Li and Splendid Phoenix King to leave. When Grandma Merchant asked Daiyu what books she had read, Daiyu replied, &quot;I just have read the ''Four Books''.&quot; When Daiyu asked her sisters what books they read, Grandma Merchant said, &quot;They don't read anything. They only know a few words.&quot;--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)<br /> Madame Wang rose as soon as she heard these words, and having made a few irrelevant remarks, she led the way and left the room along with the two ladies, Mrs. Li and lady Feng.Dowager lady Chia, having inquired of Tai-yue what books she was reading, &quot;I have just begun reading the Four Books,&quot; Tai-yue replied. &quot;What books are my cousins reading?&quot; Tai-yue went on to ask. &quot;Books, you say!&quot; exclaimed dowager lady Chia; &quot;why all they know are a few characters, that's all.&quot;--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:15, 15 December 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；<br /> <br /> The sentence was barely out of her lips, when a continuous sounding of footsteps<br /> was heard outside, and a waiting maid entered and announced that Pao-yue was<br /> coming. Tai-yue was speculating in her mind how it was that this Pao-yue had<br /> turned out such a good-for-nothing fellow, when he happened to walk in.<br /> He was, in fact, a young man of tender years, wearing on his head, to hold his<br /> hair together, a cap of gold of purplish tinge, inlaid with precious gems.<br /> Parallel with his eyebrows was attached a circlet, embroidered with gold, and<br /> representing two dragons snatching a pearl.<br /> --[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)<br /> <br /> <br /> After a word, only a sound of footsteps outside, the maid came in and reported: &quot;Baoyu is here.&quot; Daiyu thought to herself: &quot;This Baoyu, I don't know what a tired lazy person.&quot; When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。<br /> <br /> A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.<br /> <br /> A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”<br /> <br /> His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked.&quot;How very strange.&quot; she was reflecting in her mind; &quot;it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;&quot; Baoyu greeted Lady Dowager &quot;Go and see your mother and then come back,&quot; remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)<br /> <br /> <br /> His angry look somentimes even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of silk of five colours, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked and thought to herself: &quot;How strange it is.&quot; she was reflecting in her mind; &quot;as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;&quot; Baoyu greeted Lady Dowager &quot;Go and see your mother and then come back.&quot;--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:46, 16 December 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；<br /> <br /> Then turned around and went. He has changed the crown band when coming back for a while: the short hair around the head is braided, the red silk ends, and the hair is gathered up to the top of the fetus. The chief editor is a big braid, black and shiny, from top to tip , A string of four large beads, with gold eight treasures falling to the feet; wearing a silver-red half-old coat with flowers; still wearing collars, gems, locks, amulets, etc.;<br /> <br /> He turned away. When he came back later, he had changed his crown belt: the short hair around his head was braided, and the red silk ended. He saved up to the top and middle fetal hair. The chief editor had a big braid, black and bright as paint, a string of four big beads from the top to the tip, and dropped his feet with gold eight treasures; He was wearing a silver red flower sprinkled semi-old coat; Still wearing collars, precious jade, name sending locks, amulets, etc--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:56, 16 December 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。<br /> His lower body showed loose green flower pants, cotton socks and a pair of thick soled red shoes. This makes him look more beautiful. The lips seem to have been powdered with rouge; When he speaks, he often has a smile on his face, and his eyebrows can convey affection. A person's style and temperament, including what he thinks, can be conveyed through his eyes. His appearance is very good-looking, but I don't know whether he has real connotation.<br /> <br /> ==Nadia 202011080004==<br /> <br /> 后人有《西江月》二词批的极确，词曰：<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无故寻愁觅恨，有时似傻如狂。<br /> Seeking sorrow and hate for no reason, sometimes seems stupid and crazy.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 纵然生得好皮囊，腹内原来草莽。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 潦倒不通庶务，愚顽怕读文章。<br /> <br /> I'm not able to get through general affairs, and I'm afraid of reading articles.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 行为偏僻性乖张，那管世人诽谤。<br /> He who behaves in a perverse way has no control over the slander of course.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 03:29, 14 December 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 又曰：富贵不知乐业，贫穷难耐凄凉。<br /> It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 可怜辜负好时光，于国于家无望。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 天下无能第一，古今不肖无双。<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 寄言纨袴与膏粱，莫效此儿形状。<br /> <br /> English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”<br /> <br /> ==Öncü 202121080008==<br /> <br /> 宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> Baoyu had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 归了坐细看时，真是与众各别。<br /> <br /> <br /> When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)<br /> <br /> <br /> When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。<br /> <br /> I saw two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)<br /> <br /> I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 态生两靥之愁，娇袭一身之病。<br /> <br /> The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)<br /> <br /> The sorrow of two distresses, spoiled - the disease of the whole body.------Ei Mon Kyaw [[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 泪光点点，娇喘微微。<br /> <br /> Tears shone a little, and she breathed slightly.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)Ei Mon Kyaw -----Ei Mon Kyaw[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)<br /> The tears droped, and she breathed slowly. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 11:58, 15 December 2021 (UTC)<br /> <br /> The eyes twinkled with tears and she breathed slightly.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:18, 19 December 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133065 2021-12-14T13:21:32Z

<p>Huang Zhuliang: /* Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History=<br /> “佛经翻译”<br /> Huang Zhuliang 黄柱梁 Hunan Normal University, China<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> <br /> <br /> As can be seen from the above chapters, in the Renaissance, the greatest feature of western translation theory was the parallel and independent development of Western European national language translation. Although before the Renaissance, especially before the middle ages, when we talk about western translation, we mainly refer to Latin translation. However, since the Renaissance, with the gradual formation and consolidation of the nation-state and the development of national languages, western translation has turned to national languages, especially French, English and German.<br /> <br /> However, we have to pay attention to the shortcomings of translation activities in the Renaissance. First, translators' translation theories are scattered and fragmented, lacking discipline consciousness and systematicness. Second, most translators are empirical, and the quality of their works is uneven.<br /> <br /> Because the translators of these three countries are committed to the study of translation principles and the dissemination of classical works, their unremitting efforts have pushed translation theory to a new height and left countless valuable translation works. Therefore, the Renaissance can be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and the translation practice and theory have been separated from the dark middle ages. This has also laid a solid foundation for contemporary translation. (Pan Wenguo, 2002:23) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 13:11, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.(Tan Zaixi,1999:237)<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.(Xie Tianzhen ,2003:200)<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.(Tan Zaixi,1999:250)<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=Hist_Trans_EN_3&diff=133059 2021-12-14T13:18:33Z

<p>Huang Zhuliang: </p> <hr /> <div> [[Hist_Trans_EN_3]] <br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''I. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 1.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 1.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 1.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''II. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''III. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 3.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 3.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 3.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133051 2021-12-14T13:13:08Z

<p>Huang Zhuliang: /* Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History=<br /> Huang Zhuliang 黄柱梁 Hunan Normal University, China<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> <br /> <br /> As can be seen from the above chapters, in the Renaissance, the greatest feature of western translation theory was the parallel and independent development of Western European national language translation. Although before the Renaissance, especially before the middle ages, when we talk about western translation, we mainly refer to Latin translation. However, since the Renaissance, with the gradual formation and consolidation of the nation-state and the development of national languages, western translation has turned to national languages, especially French, English and German.<br /> <br /> However, we have to pay attention to the shortcomings of translation activities in the Renaissance. First, translators' translation theories are scattered and fragmented, lacking discipline consciousness and systematicness. Second, most translators are empirical, and the quality of their works is uneven.<br /> <br /> Because the translators of these three countries are committed to the study of translation principles and the dissemination of classical works, their unremitting efforts have pushed translation theory to a new height and left countless valuable translation works. Therefore, the Renaissance can be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and the translation practice and theory have been separated from the dark middle ages. This has also laid a solid foundation for contemporary translation. (Pan Wenguo, 2002:23) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 13:11, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=Hist_Trans_EN_3&diff=133048 2021-12-14T13:10:18Z

<p>Huang Zhuliang: </p> <hr /> <div><br /> [[Hist_Trans_EN_3]] <br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''I. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 1.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 1.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 1.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''II. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''III. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 3.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 3.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 3.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133044 2021-12-14T13:07:58Z

<p>Huang Zhuliang: /* 黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History=<br /> Huang Zhuliang 黄柱梁 Hunan Normal University, China<br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''I. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 1.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 1.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 1.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''II. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''III. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 3.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 3.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 3.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133042 2021-12-14T13:06:21Z

<p>Huang Zhuliang: /* 黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''I. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 1.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 1.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 1.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''II. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''III. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 3.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 3.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 3.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133040 2021-12-14T13:03:28Z

<p>Huang Zhuliang: /* IV. The Influence of Buddhist Sutra Translation */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''I. Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''II. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 2.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 2.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 2.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''III. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''IV. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 4.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 4.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 4.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133039 2021-12-14T13:02:40Z

<p>Huang Zhuliang: /* II. Major Buddhist Scripture Translators and Their Contributions */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''I. Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''II. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 2.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 2.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 2.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''III. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''IV. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 4.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 4.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 4.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=133037 2021-12-14T13:01:21Z

<p>Huang Zhuliang: /* 黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History */</p> <hr /> <div><br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =Rouabah Soumaya: History of translation in the Middle Ages=<br /> [[Hist_Trans_EN_1]]<br /> == Abstract==<br /> The history of translation is seen variously as examining the role of translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself historically. These different historiographical perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative, interdisciplinary approaches. It is argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and by identifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages, which starts from th5 to the 15 century.<br /> <br /> == Keywords==<br /> History of Translation , Bible Translation, Translation in the Middle Ages<br /> medieval translation, medieval translator, translation and culture<br /> <br /> == Introduction ==<br /> This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper &quot;the name and nature of translation studies&quot; that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: &quot;pure&quot; and &quot;applied.&quot; Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory. <br /> <br /> In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages. <br /> <br /> Key words: medieval translation, medieval translator, translation and culture, translation theory. <br /> The pioneering work of Jeannette Beer and Roger Ellis has decidedly promoted medieval translation as a significant area, and has established medieval translation as the work of culturally responsible, academically oriented people of learning.<br /> <br /> 1 Susan <br /> * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature <br /> 1 The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating <br /> Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, <br /> Medieval Translation and Cultural Transformation<br /> <br /> == Early History of Translation==<br /> The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.<br /> <br /> It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.<br /> <br /> The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes. <br /> <br /> The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.<br /> <br /> It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense. Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> When we talk about the history of translation, we should think of the theories and names that e merged at its different periods. In fact, each era is characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation? .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco<br /> <br /> == Translation in the Western World==<br /> For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar. There, they committed a great sin. Instead of setting up a society that fits God's will, they decided to challenge His authority and build a tower that could reach Heaven. However, this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam Benabdelali, 2006) (1). <br /> <br /> Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. <br /> <br /> Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century. <br /> <br /> Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). &quot;His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures.&quot; (Munday, 2001) (3) <br /> <br /> The first important translation in the West was that of the Septuagint, a collection of  Jewish Scriptures translated into early Koine Greek in Alexandria between the 3rd and &quot;1st centuries B C E The dispersed  Jews had forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world. -Wikipedia .org/wiki/<br /> <br /> The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History   and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible . -Wikipedia .org/wiki/<br /> <br /> The broad historic trends in Western translation practice may be illustrated on the example of translation into the English language .<br /> <br /> The first fine translations into English were made in the &quot;the century by Geoffrey Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own Knight's Tal e  and Troilus and Criseyde ; began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin . Chaucer bounded an English poetic tradition on adaptations  and translations from those earlier established literary languages . -Wikipedia .org/wiki/<br /> <br /> The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose . only at the end of the &quot;15th century did the great age to English prose translation begin with  Thomas Malory ‘s &quot;le Morte D arthur”-  Ban adaptation of Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale new Testament   ( 1525), which influenced the  Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) . - Wikipedia .org/wiki/<br /> <br /> == History of Translation in the Middle Ages==<br /> In the history of Europe, the middle Ages or medieval period lasted approximately from the Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.<br /> <br /> This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).<br /> <br /> &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History”and Boethius's “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time. <br /> <br /> It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.<br /> <br /> Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.<br /> <br /> However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.<br /> <br /> The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.<br /> <br /> One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.<br /> <br /> It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.<br /> <br /> Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; &quot;every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages. Page 96 <br /> <br /> This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and <br /> Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary <br /> Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988. <br /> <br /> Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14). <br /> <br /> In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. <br /> <br /> The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474). <br /> <br /> The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. <br /> As Douglas Kelly argues, &quot;such re-writing is 'translation' as literary invention, using pre-<br /> existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as &quot;an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 <br /> <br /> &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation of Medieval translation.<br /> <br /> ==Translation in middle Ages (The Philological Perspective)== <br /> <br /> Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.<br /> <br /> ==Translation In the middle Ages between the 12th and the 15 centuries;==<br /> <br /> In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.<br /> <br /> The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.<br /> <br /> The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.<br /> <br /> Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.<br /> <br /> Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.<br /> <br /> In the 15th century : Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).<br /> <br /> The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4<br /> <br /> == An Overview of Bible Translations in The Middle Ages==<br /> The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. Partial translation of the Bible into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. <br /> SSN 1799-2591 <br /> <br /> Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia<br /> <br /> The Bible was translated into various languages in late antiquity; the most important of these translations are those in the Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning &quot;common version&quot;, in the sense of &quot;popular&quot;). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia<br /> <br /> == Conclusion ==<br /> The history of translation studies and the resurgence and genesis of the approaches to this emerging discipline was marked by the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now, each decade was marked by a dominant concept such as translatability, equivalence etc. Whilst before the twentieth century translation was an element of language learning, the study of the field developed into an academic discipline only in the second half of the twentieth century, when this field achieved a certain institutional authority and developed as a distinct discipline. As this discipline moved towards the present, the level of sophistication and inventiveness did in fact soared and new concepts, methods, and research projects were developed which interacted with this discipline. The brief review here, albeit incomplete, reflects the current fragmentation of the field into subspecialties, some empirically oriented, some hermeneutic and literary and some influenced by various forms of linguistics and cultural studies which have culminated in productive syntheses. In short, translation studies is now a field which brings together approaches from a wide language and cultural studies, that for its own use, modifies them and develops new models specific to its own requirements. <br /> SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 <br /> © 2012 ACADEMY PUBLISHER Manufactured in Finland. <br /> doi:10.4304/tpls.2.1.77-85<br /> <br /> == References ==<br /> -A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia<br /> <br /> -Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print. 2- Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.<br /> <br /> -Early history of translation .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco <br /> <br /> -From Wikipedia, the free encyclopaedia<br /> <br /> -https//www.tandfonline.com// 5- https//www.tandfonline.com//<br /> <br /> -Prologue to the Legend of Good Women, lines 322-35 and 362-370. 97 &quot;.. And other bokes took me ...To reed upon &quot;: Medieval Translation and Cultural Transformation 'unfaithful' yet artful interpretation or reinterpretation&quot;(Kelly, 1997: 55), or &quot;secondary translation&quot; to put it in Copeland's words. <br /> <br /> -Susan * Assist. Prof. Dr., Hacettepe University, Department of English Language and Literature The problematic situation of Medieval translation in the academia is discussed by Ruth Evans in &quot;Translating Past Cultures?&quot; in The Medieval Translator /Vied. Roger Ellis and Ruth Evans, the University of Exeter Press, Medieval Translation and Cultural Transformation .<br /> <br /> -SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85.<br /> <br /> -This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation). &quot;Medieval times&quot; redirects here. For the dinner theatre, see Medieval Times.<br /> <br /> -the 1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989. <br /> <br /> ^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.<br /> <br /> -Wikipedia .org/wiki/<br /> <br /> =Chapter 2 History of Modern and Contemporary Chinese Translation=<br /> “中国现当代翻译史”<br /> <br /> [[Hist_Trans_EN_2]] <br /> <br /> Li Xichang, 李习长, Hunan Normal University, China<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation centers” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture.<br /> <br /> == Key words==<br /> Buddhist Sutra translation, “translation center”, cultural influence<br /> <br /> == 摘要==<br /> 佛经翻译是中国翻译史上的一次重大事件，佛教的传入和佛经翻译对中国古代社会造成了许多重大影响，也促进了中印的文化交流。本文首先从中国的佛经翻译史出发，重点介绍几位著名的翻译家对佛经翻译的贡献；接着分析佛经翻译的“译场”问题；最后分析佛经翻译对中国文化和文化交流造成的影响。<br /> <br /> == 关键词==<br /> 佛经翻译、“译场”、文化交流<br /> <br /> == Introduction==<br /> '''I. Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi’s note in The Annals of the Three Kingdoms, “in the first year of Emperor Ai’ s (7BC-1BC) ruling time in the past Han Dynasty, the doctor’s disciple Jinglu was dictated the Sutra of The Floating Slaughter by Yicun, the envoy of King Dayue.” in the first year of Emperor Ai's Yuanshou life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the General Record of Magic Weapon Exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan Sutras and continued Tibetan Sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. From the Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, Kumarajiva, Zhen Di, Xuan Zang and Bu Kong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. <br /> The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> =='''II. Major Buddhist Scripture Translators and Their Contributions''' ==<br /> 2.1 An Shigao<br /> An Shigao, a Parthian who was active in the Chinese capital Luoyang in the mid-2nd century, was the first important translator of Buddhist Sutras into Chinese. Until now, Chinese translation histories have painted a portrait of his life and his work that is based exclusively on historical Buddhist sources. He is thus described as the crown prince of the Parthian royal house who gave up his throne to pursue a Buddhist missionary life; his work is classified as exclusively Hinayana. <br /> Chinese Buddhist materials first mentioned the life of An Shigao was in the 3rd century, Kang Senghui wrote “An Ban Shou Yi Jing Xu”, which is the blueprint for the biography of later monks to describe the life of An Shigao, and most of the existing translation histories are based on The Records of the Three Great Tibetans and The Biography of Eminent Monks. The most famous translation of An Shigao is his “An Ban Shou Yi Jing”, which is the most important Buddhist Sutra translated by An Shigao. It is recorded in Seng You's “A Collection of Three Zang Records · A New Collection of Sutras”. This sutra was translated by An Shigao at the time of Emperor Huan of the Eastern Han Dynasty (AD.146-AD.168). However, the situation has changed during the dissemination of this sutra. According to The Catalogue of Comprehensive Sutras written by Master Dao An in the collection of the Three Zang Records, various versions of An Ban Shou Yi Jing translated by An Shigao were handed down at that time. When in the time of Master Dao An in the Eastern Jin Dynasty, there were big and small differences in An Ban Shou Yi Jing. In fact, after this sutra was translated, because the content of the sutra was about the practical methods of Buddhist practice and adapted to the requirements of the society at that time, people paid attention to it, and commentaries and interpretations of this sutra appeared one after another.<br /> An Ban Shou Yi Jing mainly explains the specific methods of Buddhist meditation practice. It is universally acknowledged that Buddhism is a religion that closely combines doctrine and practice. It is one of the main methods of Buddhist practice to obtain the realm of consciousness through meditation. In ancient India, the practice method of meditation was neither original nor unique to Buddhism. However, the method of Buddhist meditation has its own uniqueness. It is different from the methods of meditation practice of other religions in that Buddhist meditation emphasizes the combination with wisdom and attaches more importance to the role of wisdom. The main content of An Ban Shou Yi Jing is to explain the concept of explaining the mystery of breath, to control and hold the idea through the method of breathing, and guide practitioners to enter the realm of Buddhist meditation. The existing “An Ban Shou Yi Jing” has two volumes, and the first volume mainly talks about the method of “An Ban”, while the second volume gives full play to and expounds the method of “An Ban Shou Yi” in combination with 37 Taoist products. The so-called “An Ban” is the abbreviation of Sanskrit transliteration of “Anna, Bana”. Anna and Bana, which means promise and income. Therefore, the “safe” method is the method of adjusting and controlling breathing. Specifically, when practicing the peaceful way of counting interest, repeatedly count from one to ten, “don’t exceed ten, don’t reduce ten”. In the process of repeatedly counting interest, you will gradually control your thoughts and won’t make them scattered. At the beginning, the breath in and out is long and short, fast and slow. Through certain exercise, the breath in and out is smooth and continuous. To control and keep one’s mind from being scattered is “keeping one’s mind”. The so-called “keeping the mind” means “nothing”, that is, the mind does not fall in one place. Therefore, the Scripture says, “those who keep the will have nothing to write to keep the will.” “It is Tao to keep the meaning when the meaning doesn’t come back.” The purpose of “An Ban” is to “keep meaning”. In addition, the safe way to keep the meaning is “clean and inaction”. The Sutra says, “peace is purity, general is purity, and guarding is nothing, which means purity and inaction”.<br /> The word “pure inaction” is originated from Tao Te Ching and is a common philosophical concept of Taoism in the Han Dynasty. Later, Taoism also used the word “pure inaction” to describe its practice. In the early period of spreading Buddhism, the translators mostly borrowed the noun concepts in Chinese traditional culture to compare the names of Buddhism in order to make it easier for people to understand and accept the meaning of Buddhism. One example of this is to name An Ban Shou Yi after “clean and inaction”.<br /> 2.2 Kumarajiva and Zhen Di<br /> It should be said that the large-scale and systematic translation of Buddhist scriptures began in Kumarajiva at the beginning of the 5th century.<br /> Kumarajiva (344-413, another version: 350-409) became a monk with his mother when he was young. He once traveled to various countries in Sindhu (ancient name of India) and visited famous scholars who deeply study Buddhist Sutras in that era and make great reputation in this field. Young as Kumarajiva was, he was also refined and knowledgeable. Attracted much attention and praise, he arrived in Chang’an(Today the city Xi’ an) in the early 5th century and was supported by Yao Xing, the ruler of the Later Qin Dynasty at that time. From 401 to 413 AD, he lived in Ximing Pavilion of Xiaoyao Garden with a large number of righteous monks with high cultural cultivation(nearly 500 persons) under the influence of Dao An, such as Seng Zhao and Seng Rui. The Scriptures he translated before and after were recorded in Volume II of the collection of records of The Three Tibetans, with a total of 35 articles and 297 volumes. According to the four volumes of Kai Yuan Lu, there are 74 articles and 384 volumes. Kumarajiva’s translation achievements not only systematically introduced the theory of Mahayana empty origin based on the “Prajna Sutra” for the first time in the content of translation, but also changed the simple ancient style in the past and began to use the expressive translation method to facilitate the acceptance and understanding of Chinese Buddhist Sutra learners. He not only read ancient Indian books and had a strong foundation in Sanskrit, but also had a considerable literacy in Chinese because he stayed in China for a long time. At the same time, he also has a high appreciation and expression of literature, so he can create a style with the harmony between loanwords and Chinese. In particular, he can translate Mahayana Buddhist scriptures with literary interest, such as Fahua Sutra, Vimalakirti Sutra and Vajra Sutra. In addition to trying to keep the original meaning, he pays more attention to preserving the original language interest. He advocated free translation and advocated that as long as it did not violate the original meaning, it was not necessary to stick to the original form. Under the guidance of the principle of preserving truth, it was better to “come out elegance from the faithfulness” and pay attention to the fluency and beauty of the translation. Therefore, the Buddhist scriptures he translated were full of literary interest and had been widely spread by Chinese Buddhists and literary lovers, which had a certain impact on the later Buddhist literature. <br /> The Scriptures and classics translated by Kumarajiva are not only the treasure of Buddhism, but also an important literary heritage of the whole world. It has a great impact on Chinese philosophy and literature, and it was also after Kumarajiva arrived in China that the detailed record of the number of participants in the translation center was preserved. The translation center led by Kumarajiva is very large, often more than 3000 people, while the translation centers led by other monks may be only a few hundred people. Under his lecturing and guidance, thousands of talents were brought up, which greatly developed the translation of Buddhist Scriptures at that time. <br /> After Kumarajiva, important translators came one after another, and the main scriptures were constantly translated. For example, Jue Xian translated the Huayan Sutra from 418 to 421, Tan Wuchen translated the Da Ban Nirvana Sutra in 421, and Guṇabhadra translated the Lenga Sutra in 443. The translation of these classics has had a great impact on the development of Chinese Buddhist righteousness. At the beginning of the 6th century AD, Bodhi Liuzhi came to China to create and translate some significant articles of Mahayana written by some famous Buddhists such as: You Zong and Wu Zhu, among which Shi Di Jing Lun has a great influence. Later, another well-known monk called Zhen Di (entitled with San Zang) (498-569) came to China in 546. In the year 563, he translated the She Da Cheng Lun written by Wu Zhu, a famous monk and Shiqin’s Shi Lun, in the year 564, he translated Shiqin’s Ju She Lun, and retranslated and revised Ju She Lun from 566 to 567. Zhen Di (entitled with San Zang) is not only a translator, but also a master of righteousness. He has been in China for a long time and is good at Chinese language. The translated scriptures are all translated and explained at the same time. The disciples’ accounts have become righteousness books. Those who spread them are called the Master of She Lun and the Master of Ju She. More than 20 years after Zhen Di came to China, he encountered a military rebellion, however, he was also able to translate more than 100 volumes of important Sutras in his exile, forming an important Righteousness School of Chinese Buddhism. He was the most contributing translator after Kumarajiva and before Xuan Zang.<br /> 2.3 Xuan Zang<br /> Xuan Zang (AD 602-664) was the founder of the East Asian Yogācāra(Fa Xiang Zong). When he was young, he lived with his second brother, Master Chang Jie, in Luoyang Pure Land Temple because of his family difficulties. During this period, he studied the scriptures of many Buddhist sects. Xuan Zang became a monk when he was 20 years old. Later, he left his brother and returned to Chang’an to study foreign languages and Buddhism. He studied all ministries and learned a lot, but he was not satisfied because at that time, the theory of scriptures handed down in China was very incomplete. He decided to go to and study in Sindhu, the origin of Buddhism. In the year 627, he went to Sindhu alone to study Buddhism and on his way to Sindhu, he has experienced many cruel difficulties and obstacles. When he finished his way, he succeeded in going to Sindhu and began his study. He learned in Sindhu for nearly seventeen years and he followed many famous monks. The temples he stayed in included Nalanda temple, the famous Buddhist learning center at that time, at the same time, he also studied Buddhist scriptures from the master of the temple and the Buddhist authority of India. Moreover, He visited the whole South Asian Subcontinent on foot in order to get more information about this land. After traveling alone for 50000 miles and covering more than 130 countries in the western regions and Sindhu, he finally returned to Chang’an with 520 pods of Buddhist scriptures and 657 volumes. Xuan Zang opened the Sanskrit version of Buddhist Sutras after only three months of his ten-thousand-mile journey and devoted himself to the translation industry. It took him and his fellows more than 20 years to translate 75 articles and 1335 volumes of Tibetan Sutras and Lun Gong. <br /> Xuan Zang was well versed in Chinese and Indian characters and the theory of Three Tibetans. He was welcomed and respected by the kings and monks and laymen of India and western regions. In fact, he has become the foremost master of Indian Buddhism and no one dared to argue with him at the 18-day open meeting held by Harsha Vardhana(Chinese name known as King Jie Ri) for him. Therefore, he was respected and entitled the mane as “Mahayana’s Heaven” by many Mahayana scholars, that is, the “God of Mahayana”, which was the highest academic honor between the two ancient civilizations of China and India at that time.<br /> Xuan Zang is the most accomplished translator in the history of Buddhist Translation in China. His systematic translation scale, rigorous translation style and brilliant translation achievements make him a brilliant model in the history of Chinese translation. His achievements and contributions are very significant both in Buddhism and academia. He not only comprehensively and systematically translated and transmitted the Sutra theory of Mahayana Yoga, but also completely translated the 200,000 Ode to Da Ban Ruo Jing, the fundamental Sutra of Kong Zong.<br /> In terms of translation skills, Xuan Zang internalized Buddhist scriptures and was proficient in both Sanskrit and Chinese. According to The Records of the Kaiyuan Buddhist Hermeneutics, there were 12 “testimonies” and 9 “conjugations” in Xuan Zang’s translation center. They were “familiar with the theory of Mahayana” and were “pushed by the generations”. It can be said that there were a lot of talents. Xuan Zang was not only rich in his translations, but also he made graet contributions to the essence translation skills. He initiated a new stage in the history of Chinese Buddhism. The previous translation of Buddhist scriptures before him is called “Old Translation”, and the version since his translation is called “New Translation”. <br /> Xuan Zang advocated that attention should be paid to the style of the original text, and he believed that if the original text was simple and plain, the translation should not be modified. He formulated rules for transliteration. His “Five Situations Not Be Translated” has had a very important impact on the translation of Buddhist Scriptures in later generations and even China.(Xie Tianzhen 2009:45,50-51,53-55)<br /> <br /> =='''III. The Formation and Development of Translation Centers''' ==<br /> When it comes to this Chinese word “Chang”, the English concept comes to one’s mind may be this English word “field”. However, in terms of Buddhist Sutra translation, “Chang” means “center” or “organizations” where these Buddhist scriptures will be and being translated. In the early history of Buddhist Scripture Translation in China, because there was no written version of ancient Indian Buddhist scriptures, in the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. The Chinese translators in the translation center are called “Bi Shou” and are responsible for rumors of “interpreters”. In this way, the translation process in the translation center is divided into three steps: Interpretation, Recording and Testing. In addition, the translation in this period was not supported by the imperial government, but was carried out separately with the support of folk believers. Due to the limited funds, all the translations were less-time-consuming pieces of short stories. Moreover, because the translation of scriptures was mostly based on oral instruction, it was subject to more personal factors of foreign monks, that is, foreign monks could translate whatever scriptures they could recite or what scriptures they wanted to translate, so it was not able to introduce them selectively and systematically.<br /> It can be seen from the introduction of translation center above that translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. It is for this reason that there are often very detailed notes in the Chinese translation at that time. Although few foreign monks who served as translators knew Chinese, they just recited the Sanskrit sutras, they were recorded as “translators” in the Buddhist sutra translation classics, and the real translators, that is, the actual recorders at that time, were only regarded as “recorders”. At the same time, because they were in the initial stage of Buddhist scripture translation at that time, the Buddhist scriptures translation monks had a devout attitude towards Buddhist Scriptures for fear of violating the scriptures, coupled with the lack of translation experience and poor linguistic knowledge, they could not deal with the differences between the two languages well, so the literal translation method was generally adopted in the early Buddhist scripture translation.<br /> In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. At that time, the feudal rulers Fu Jian and Yao Xing began to organize a translation center and selected a large number of talents to participate in translation activities. Since then, the translation of Buddhist scriptures has changed from private translation to official translation, and from individual translation to collective translation. The translation centers in this period are; Xiaoyao Garden of Yao Qin Dynasty (AD384-AD417), Guzang Xianyu Palace of Northern Liang Dynasty (AD397-AD439), Shouguang Cabin, Hualin Garden, Zhanyun Cabin and Baoyun Cabin in the city called Jian Ye(Today called Nanking), the capital of Liang Dynasty (AD502-AD557), the Inner Hall in Luoyang of Northern Wei Dynasty, etc. At this stage, when translating a sutra, there are only three people: oral instruction, rumor and written acceptance. Sometimes oral instruction and rumor can also be two people. When Zhao Zheng and Dao An presided over the Fu Qin Dynasty’s translation centers, they not only increased personnel, but also had a more detailed division of labor. When Kumarajiva presided over the translation venue, more people participated. When Kumarajiva translated the Lotus Sutra of the wonderful Dharma, he “collected more than 2000 people from the four sides of Chang’an temple to translate and study Salmonella”; When translating the Vimalakirti Sutra, Yao Xing “ordered the great general to send 1200 people to Chang’an temple.”; When translating the Theory of Great Wisdom, it was collected by 500 people; The translation of Si Yi Jing is the &quot;Enlightenment&quot; of more than 2000 people. One of the characteristics of translating Buddhist scriptures during this period was the combination of interpretation and lecturing. Many people are not directly involved in translation. Many of them come to listen to the translator’s lectures on scriptures and participate in discussions or debates. At that time, the translator not only translated the scriptures, but also lectured. When translating scriptures, the translator must be proficient in their scriptures before he dares to translate them. The more profound the translator’s Buddhism is and the more distinguished his reputation is, the more &quot;Tao and customs&quot; will participate in the translation center. It is precisely because there is a part of preaching in the translation of scriptures that the translation center is very lively, such as “difficulties”, “debate questions and answers” and “exchange of argumentative texts”, which also prolongs the time of translation of scriptures. Many “monks and laymen” who listened to the lecture not only put forward censure and participated in debate, but also recorded the content of the translated master’s lecture at the same time with the recipient. In this way, the interpretation, discussion and repeated study of the translation make the translation also have the nature of research.<br /> The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. This has been the case since the late 6th century, and so has the translation field organized by Xuan Zang, the most outstanding Buddhist sutra translator. Although a sutra translation academy was set up in the Song Dynasty to revive the cause of sutra translation, the translators still rely on outsiders, such as Tian Xi Zai, Fa Tian and Shi Hu, who are all scholars from India. Their Buddhist sutras are partial to esoteric classics, and their contribution to Buddhism cannot be compared with that of the Tang Dynasty. However, the perfection of the translation center system in the Song Dynasty is still worthy of attention. In order to train a new generation of translators, local monasteries established translation schools in the year 984 and recruited dozens of students.(Xie Tianzhen 2009:47-48,51-52,55)<br /> <br /> =='''IV. The Influence of Buddhist Sutra Translation''' ==<br /> Since Buddhism was introduced into China around the 1st century (the end of the Western Han Dynasty), the translation of Buddhist scriptures in China has a history of more than 1000 years. Through the translation of Buddhist scriptures, China’s religious system and ideological system have been greatly affected. There is a trend of ideological integration and interweaving of Buddhism, Confucianism and Taoism, and even a completely localized new school named “Chan Zong”. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> 4.1 The translation of Buddhist classics has greatly enriched the vocabulary and language of Chinese<br /> Buddhist translators have had a lot of in-depth thinking on how to translate Buddhist terms. Dao An advocates keeping the vocabulary form of the original Buddhist Scriptures as much as possible. On the other hand, Kumarajiva emphasizes the search for useful words in the target language on the premise of maintaining and developing the meaning of the original text. Xuan Zang of the Tang Dynasty also put forward the famous “Five Situations Not Be Translated” principle, which stipulated five cases of using transliteration. Liang Qichao once concluded that there are two main ways of word formation in Buddhist scripture translation, and each way of word formation is “thousands of records” in quantity:<br /> 1) New meanings are added in Chinese, such as “Zhen Ru”, “Wu Ming”, “Dharma Realm”, “sentient beings”, “karma”, “Guo Bao”, etc.<br /> 2) Save Sanskrit and become idioms, such as “Nirvana”, “Prajna”, “Yoga”, “Zen” “moment”, “You Ju”, etc.<br /> Contemporary scholars have also pointed out five ways of word formation in Buddhist Scripture Translation: Chinese words with Buddhist meaning, free translation words from Buddhist Sutras, the words combine Sanskrit and Chinese meaning, words composed of newly created Chinese characters, idioms and Chinese idioms. Due to the translation of these Buddhist sutras, many words with strong Buddhist meaning appear in the Chinese language, and a large proportion of them later become the daily words of modern Chinese. The Great Dictionary of Buddhism compiled in the late Qing Dynasty contains more than 35000 commonly used words, “those created by various masters during the 800 years from Han, Jin to Tang, who joined our system and became new components”. Contemporary scholars have also counted four-character idioms in Chinese, of which more than 90% come from Buddhism.<br /> Take “origin” as an example. In Buddhism, it means simultaneous or asynchronous mutual existence, but in modern Chinese, “origin” has become a daily term to describe the cause of things. For another example, the word “world” (Shi Jie) is actually a typical Buddhist term, Shi refers to time and Jie refers to space. But in modern Chinese, “world” has become a general word to describe our environment. In addition, “Amitabha” is a typical Buddhist dharma, but now it has also entered the daily language and literary language, and has become an exclamation to express sadness and joy. There are also idioms that have been widely popularized, such as karma, one-sided relationship, six clean roots, life-long, eternal disaster, spotless, offering Buddha with flowers, five bodies to the earth, clear rules and regulations, three lucky lives and so on, which have greatly enriched the Chinese language. <br /> The translation of Buddhist scriptures not only adds many new words to the Chinese language, but also promotes the development of Chinese word formation. Many studies have shown that the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the Wei and Jin Dynasties, when Buddhist scripture translation was popular, more disyllabic words and polysyllabic words began to appear, and four-character idioms increased significantly. The influence of Buddhism on Chinese should be an important motivation for the rapid realization of disyllabic Chinese in a short time. According to the textual research of scholars, “the three word formation methods of verb object type, supplementary type and subject predicate type are generally considered to be relatively rare in the Pre-Qin Dynasty”. It is the influence of Buddhist scripture translation that promotes the growth and improvement of various word formation methods, “at least it activates the potential mechanism of polysyllabic word formation in Chinese itself.”<br /> 4.2 The translation of Buddhist classics enriches the grammar and style of Chinese and provides the soil for the rise of modern Chinese<br /> In terms of syntax, a large number of inverted sentences, question sentences and explanatory sentences are used in the translation of Buddhist scriptures. For example, the “so I hear” should be “I hear so”. After the translation of Kumarajiva in the way of inversion, many Buddhist sutra translators (including Xuan Zang) continue this translation method, making “so I hear” the habitual opening phrase of Buddhist sutra translation. The passive sentence pattern of introducing the auxiliary word &quot;Yu&quot; also began in Buddhist sutra translation. For example, in the Fahua Sutra translated by Kumarajiva, there are sentences such as “beating the Dafa drum” and “providing for the Buddha”. This usage was later spread to Pi Huang Operas (one of the origins of Beijing Opera), thus, “beating and scolding him” and “making fun of me” appeared. The Buddhist scriptures of the Han, Wei and six dynasties also appeared new grammatical components composed of “Ba”, “Jiang”, “Zhe”, “Le”, “Bian” and “Jiu”.<br /> The translation of Buddhist scriptures has the greatest impact on Chinese in terms of style. Because the translation of Buddhist scriptures emphasizes the popularization of ideas, it uses a colloquial style of alternating prose and rhymes. This style emphasizes the beat and word number of sentences, which is not as strict as traditional rhymes. The translators choose to use the word number of sentences to replace the rhyme at the end of sentences, forming non rhymed rhymes with a strong sense of rhythm and easy to read, In Buddhism, it is called “Bian Wen”, that is, the content of the Buddhist Sutra is performed into popular words that are easy to speak and sing. “Bian Wen” became popular with the popularization of Buddhist scriptures, which laid an important stylistic foundation for later Chinese popular literature such as Pinghua, novels and operas. In addition to “Bian Wen”, due to the need of interpreting the translated Buddhist scriptures, there was also a special style of recording Chan masters’ conversation and Revelation - Quotation style. This simple, lively and free oral style was later imitated by Neo Confucianism in the song and Ming Dynasties.<br /> 4.3 The translation of Buddhist classics has provided fertile soil for Chinese literature<br /> For the translation of Buddhist scriptures, translators of all dynasties pursue not only the accuracy of information transmission, but also the literariness of language. Yan Cong once put forward eight conditions that qualified translators must have, that is, they are required to be familiar with Chinese classics and history and good at literature, so that the translation will not be too crude and lack literary grace. Kumarajiva, the master of Buddhist sutra translation, is famous for his emphasis on “Wenzao”(literariness) in the translation. His most famous metaphor is to compare the translation lacking Wenzao(literariness) to “chewing rice to people”: “changing the Vatican to Chinese in a straightforward and hard way will lose its original elegance and meaning. Although it gets the main idea, it is different from the style. It is like chewing rice to people, not only losing the taste, but also disgusting.” It may be precisely because of the literariness of the language in his translation that Kumarajiva’s Vajra sutra translation has become the most widely circulated version of the Buddhist sutra. The wide spread of Buddhist scripture translation has had an extremely far-reaching impact on Chinese literature, especially Chinese novels, operas, dramas and other literature.(Xie Tianzhen 2009:141-145)<br /> <br /> == Conclusion==<br /> In conclusion, the translation of Buddhist scriptures has indeed made great contributions to Chinese civilization. First and foremost, Buddhism, as one of the three major religions in the world was introduced from the Silk Road at the end of the Western Han Dynasty to China, which is a supplement and development to Chinese civilization. From the end of the Eastern Han Dynasty, China began to translate Buddhist scriptures. The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was in AD70). The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Eastern Jin Dynasty, Western Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100). Because few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. At the same time, several famous translators, such as An Shigao, Kumarajiva, Xuan Zang and Zhi Qian, Zhi Lou Jia Chen and Zhu Fahu, have made their own contributions to China’s Buddhist scripture translation, which makes China's Buddhist scripture translation glow with different vitality in different periods. <br /> Additionally, as the emperors and rulers paid more and more attention to Buddhism, the “translation centers” gradually developed from scratch. The word “Chang” in Buddhist scripture translation usually refers to the “organization” or “center” of Buddhist scripture translation. In the early stage of Buddhist scripture translation, the translator did not have the original and relied on foreign monks to “pay with oral instruction and do not listen to the text”. There are two other reasons for this: on the one hand, it is inconvenient to pass on and write on ancient bamboo and silk, on the other hand, it is due to the mysterious concept of religion. It is believed that the writing of scriptures is blasphemous, so the transmission of scriptures in the Han Dynasty depends on mouth. For this reason, in the early stage of Buddhist scripture translation, most of the translators were monks from Central Asia and Xinjiang, China, who had profound religious knowledge, but not good at speaking and understanding Chinese. Therefore, the translation method at this time was actually collective translation, which was called “translation center”, in which foreign monks acted as “translators” “Recite a sutra and explain the exact meaning of the text in detail. A monk is equipped with one or more interpreters, who are called “Du Yu” or “Chuan Yan” who are proficient in the language of foreign monks and orally translate the explanations of foreign monks into Chinese. The audience are Chinese monks, often dozens, sometimes even hundreds. Some of them record the explanations of foreign monks in the form of notes. In the Wei and Jin Dynasties (AD220-AD589), because the rulers began to accept and carry forward Buddhism, the translation of Buddhist scriptures also developed greatly. Early Buddhist scripture translation was mostly private work, and there was no certain translation organization. From the Eastern Jin Dynasty to the Sui Dynasty, Buddhist scripture translation gradually separated from private small-scale translation and became a large-scale translation center, resulting in the translation center system and the principles and methods of sutra translation, which promoted the greater progress of sutra translation. The translation center in the Tang Dynasty (AD618-AD907) has been quite perfect, but the process of Buddhist scripture translation is obviously different from that in the past. The process of religious interpretation and translation are separated. The translation field has been reduced to a large extent, and generally no more than 36 monks are responsible for translation. Thus, translation center is not only a sutra translation activity, but also a Buddhist sutra seminar to some extent. In the early stage of Buddhist scripture translation, translators often use literal translation to translate Buddhist scriptures. However, in the middle and late stage, due to the gradual completion of Buddhist scripture translation theory, translators also use free translation for many times to ensure that Buddhist scripture translation is compatible with Chinese culture. However, there is also the principle of “Five Situations Not Be Translated” to ensure the original meaning of the Buddhist scriptures. The emergence and perfection of “translation center” is of great significance to some of our translation practices today.<br /> Last but not least, under the common influence of Chinese Confucian culture and Taoist culture, Buddhist culture began to adapt to Chinese culture and actively integrate into Chinese culture. Chinese language, literature and culture have also been greatly enriched through translation. The influence of Buddhist classics translation on Modern Chinese is mainly manifested in enriching Chinese vocabulary and language, enriching Chinese grammar and style, enriching Chinese literature and other aspects. <br /> <br /> == References==<br /> Xie Tianzhen, et. al 谢天振等 中西翻译简史 A Brief History of Translation in China and the West.[M].外语教育与研究出版社 Foreign Language Teaching and Researching Press,北京 Beijing.<br /> Yuan Yi,苑艺 中国古代的佛经翻译与译场 Buddhist Sutra Translation and Translation Ceter in Ancient China.[J].天津师院学报 Joirnal of Tianjin Normal College.1982(2): 74-78,84.<br /> <br /> --Written by Huang Zhuliang--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:01, 14 December 2021 (UTC)<br /> <br /> =王镇隆 The Brief History of Bible's Chinese Translation=<br /> == Abstract==<br /> Bible is the only Christian classic. Many Bible translation versions in the territory of China, including the Chinese characters and the languages of ethnic minorities, are not only the important events and modern history publication with the largest circulation, translated versions of books in the modern translation history, but also the close relationship with the modern transformation of Chinese characters and the creation of minority languages. Three aspects of Bible translation history, information, research and outlook are described in this paper.<br /> <br /> == 摘要==<br /> 圣经是基督教的唯一经典，圣经翻译则是中国近代翻译史上的重要事件。当时的中国境内，出现了包括汉语汉字和少数民族语言文字的众多圣经译本，这不仅使圣经成为中国近代史上出版发行量最大、翻译版本最多的书籍，而且对中国的汉语汉字的近代转型和少数民族文字创制产生了重要影响。本文从 3 个方面对圣经中译的历史、资料、研究及展望进行了叙述。<br /> <br /> == Key Words==<br /> History of the Bible translation；Research review;Academic outlook<br /> <br /> == 关键词==<br /> 圣经中译史；研究回顾；学术展望<br /> <br /> == The Overall Introduction of Bible Translation==<br /> “Bible” translation has a pivotal position in the history of Western translation. From the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of translations,etc., are unmatched by the translation of any other work. A birds-eye view of the history of “Bible” translation has the following important milestones: the first is the “Seventy Sons Greek Text” before the Era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and the later the national languages of the early Middle Ages. The ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as the Lutheran version of Germany, the King James version, etc.) and various modern texts. All these translations have made indelible contributions to the spread and development of Christianity in the West, as well as the prosperity and development of the languages and cultures of various nations.<br /> <br /> The “Bible” is the holy book of Christianity, including the “Old Testament” and “New Testament.” The Old Testament was written in BC. It is a classic of Judaism. It was inherited by Christianity from Judaism. The original text was in Hebrew. The New Testament was written in the second half of the first to second centuries, and the original text is in Greek. Throughout human history, language translation is almost as old as the language itself. Therefore, from the beginning of the era to today, the translation of the “Bible” has never stopped. The range of languages involved, the number of translations, and the frequency of use of the translations, etc., are unmatched by the translation of any other work. The translation of the &quot;Bible&quot; is mainly to spread the doctrine, so that people are influenced and accepted by the views. According to the “New Testament Acts” Chapter Two, Section One: The saints gathered on Pentecost, and they were all filled with the Holy Spirit, and spoke the words of other countries according to the eloquence given by the Holy Spirit. However, the translation at that time was mainly “interprete” or “interpretation.” Among them, St. Paul himself is a multilingual believer. He preached in Jerusalem, Athens and Rome in Hebrew, Greek and Italian respectively. The Bible was first translated from Hebrew into Greek, then into Latin, and then into Romanian, Portuguese, Spanish, Italian, and Walloon (wal-lon), German, French, Romance languages. English was then translated into various languages in the world, and the translations of its various texts were repeatedly revised by experts in the translation of the classics, which lasted more than ten centuries. <br /> <br /> In the history of the translation of the Bible, it has gone through several milestone stages: the first is the “Seventy Sons Greek Text” before the era, the second is the “Popular Latin Text Bible” from the 4th to 5th centuries, and later it is the national languages of the early Middle Ages. Ancient texts (such as Old German, Old French translations), modern texts since the 16th century Reformation Movement (such as Luther, Casio Dorobin in Spain, King James Version in English, Nikon in Russia) and All kinds of modern texts (such as “American Standard Text” in English, “New English Bible” and “English Today”, etc.). “The Bible Old Testament” is the first important and earliest translation in ancient times in the West, and it was translated into Greek. The Old Testament was originally the official classic of Judaism, originally in Hebrew. The Jews have been scattered around for a long time and drifted overseas. Over time, they have forgotten the language of their ancestors and spoke foreign languages such as Arabic and Greek. Among them, Greek speakers accounted for the majority. In ancient times, the city of Alexandria in Egypt was the cultural and trade center of the eastern Mediterranean. The Jews living here accounted for two-fifths of the city’s total population. In the third century BC, in order to meet the increasingly urgent needs of these Greek-speaking Jews, the church decided to translate the Hebrew text of the Old Testament into a Greek text. In the second century BC, an unknown Jew once wrote an epistle article, which was later named “Letter of Aristeas” (“Letter of Aristeas”), which records that in the third century BC, Jerusalem At the request of Egyptian King Ptolemy II Feiradelphis (308-246 BC), Bishop Elizar sent translators to Alexandria to undertake the translation of the Old Testament. In this way, according to Ptolemy II's will, between 285 and 249 BC, 72 “noble” Jewish scholars gathered in the Library of Alexandria, Egypt, to perform this translation. According to legend, the 72 scholars came from 12 different Israeli tribes, with 6 from each tribe. After they came to the Library of Alexandria, they worked in pairs in 36 locations and translated them into 36 translations that were very similar to each other. Finally, 72 translators gathered together to compare and check the 36 translation manuscripts, and reached a consensus on the wording of the final version, and called it the “Seventy Son Text” or “Seventy Magi Translation”, that is, “Septuagint” (“Septuagint”), has since opened a precedent for collective translation in the history of translation. Soon after the translation of the “Seventy Sons”, the priests held a joint meeting with the Jewish leaders and pointed out: “This translation is well translated, pious, and very accurate. <br /> <br /> Therefore, it must be kept as it is and cannot be changed.” We also regarded it as the classic translation. In fact, this Greek translation became the “second original”, and sometimes even replaced the Hebrew text and ascended to the throne of the “first original”. Many of the translations of the Bible in languages such as ancient Latin, Slavic, and Arabic are not based on the original Hebrew but on the Greek translation.<br /> <br /> == Multilingualism in the Chinese version of the Bible==<br /> According to the report of the World Union Bible Association in 2006, the new and Old Testament of the Bible has been translated into 301 different languages. If regional dialects and partial translations are included, the translated languages of the Bible have exceeded 2287 different languages. The Bible is the most widely circulated and translated book in the world.<br /> <br /> If someone says that in Chinese history, the Bible has the largest number of translated versions, the largest number of Chinese language forms, both vernacular and classical Chinese, and the largest number of Chinese dialect forms. It has not only created nearly 10 ethnic minority languages, but also nearly 20 ethnic minority language translation books, but also the largest publication and circulation in modern history, There must be many people who don't believe it.<br /> <br /> But this is the fact of history. The Chinese version of the Bible does have many historical “best”, which is related to the super pronunciation and super dialect nature of Chinese language and characters, the reform and cultural transformation of Chinese language and culture in the late Qing Dynasty and the early Republic of China, and the fact that most ethnic minorities in Southwest China have only language but no words. The period of the late Qing Dynasty and the beginning of the Republic of China, that is, the 1860s to the 1930s, was the period of the most drastic changes in Chinese language and characters, the period of the transformation of ancient Chinese and its culture into vernacular, the period of the widespread voice and hard practice of Chinese Latinization, the most active period of language and character reform, and the transformation and reform of Chinese language and characters, A variety of transitional writing methods have emerged due to text reform and stylistic changes. However, the reform and expression methods of multiple languages and characters in the late Qing Dynasty and the early Republic of China, some of which are even very short-lived transitional writing methods. The Bible has published translated versions in this text form. This can be best confirmed by many translations of the Bible, such as classical Chinese, half written and half spoken, vernacular, dialect Chinese characters, dialect church Roman characters, Wang Zhao Mandarin phonetic alphabets, Mandarin phonetic alphabets, Mandarin Roman characters, weituoma Pinyin, kuaizi, a variety of ethnic minority characters, blind characters and so on.<br /> <br /> The large-scale cultural exchange and interaction between China and the west is an important historical phenomenon in the modern world. This cultural relationship has not only changed the cultural and political pattern all over the world, but also greatly affected the development of Chinese culture and society. Language contact is not only an important part of cultural relations, but also an important prerequisite for all other exchanges. The large-scale and multilingual cross-cultural in-depth language and cultural exchange is a modern cultural phenomenon gradually formed all over the world after the great discovery of geography. It is also a prominent manifestation in the history of China's modern foreign cultural relations, which is particularly different from previous dynasties.<br /> <br /> The language and cultural exchange in modern China began with the arrival of Christian missionaries in China. As the only classic of Christian religion, the Bible inevitably involves the problems of how to translate into China’s local language, how to adapt to and influence the local ideology and culture in the historical process of Christian communication and translation.<br /> <br /> The earliest translation of the Bible in China can be extended to the Tang Dynasty, which has a long history of thousands of years. Although the Bible translation activities have been interrupted, they continue to this day. In Taiwan and Hong Kong, the Bible translation is still not over.<br /> <br /> == Bible Translation from Different Perspectives==<br /> From the perspective of language, Bible translation can be divided into Chinese language and minority language. In addition to the Chinese translation (the Chinese translation is described in detail below), in the process of Bible translation, the missionaries took advantage of the Pinyin advantages of their Latin mother tongue and combined with the pronunciation of local minority languages to create Pinyin characters in the form of Latin letters for those southwest minorities who only have spoken language but no words, that is, bagri Miao Language (old Miao Language) in Northeast Yunnan Frame format: East Lisu, Funeng Renxi Lisu (old Lisu), Jingpo, Zawa, Lahu, Buyi, WA, etc. It also borrowed Chinese phonetic alphabets and modified and created Hu Zhizhong’s Miao language. They translated and published the complete Scriptures or section translations of Jingpo language, Zaiwa language, East Lisu language, West Lisu language, Yi language, Nuosu language and Gepo language, Lahu language, WA language, Naxi language, Dehong Dai language, Xishuangbanna Dai language, Huayao Dai language, Huamiao language, Chuanmiao language, heimiao language, Buyi language and other languages. Among them, Jingpo, Funeng Renxi Lisu and bagri Miao are still widely used in society, and Hu Zhizhong Miao is still used among religious believers in Kaili, Guizhou. These characters not only ended the history of these nationalities without characters, but also provided great reference and Enlightenment for the large-scale creation of characters for ethnic minorities in New China. In the northern minority languages, the missionaries also translated and published Bible translations in Mongolian (karmec Mongolian, kalka Mongolian, Buryat Mongolian), Tibetan (Tibetan Classical Chinese, Tibetan Ladakh dialect, Tibetan Lahore dialect), Manchu, Kazakh and Korean. In Taiwan, missionaries and today’s Taiwan Christian Church have also created Pinyin characters in the form of Latin letters for the Paiwan, Taiya, AMI, Taroko, Yamei, Bunun, Lukai, Dawu and other indigenous peoples, translated and published biblical translations, which are still in use today.<br /> <br /> From the perspective of Chinese style, Chinese versions of the Bible can be divided into three categories:<br /> 1. Classical Chinese translation, that is, the translation of deep arts and Sciences: in history, there have been yangmano's direct interpretation of the Bible, daysun's translation, masman's translation, Morrison's translation, Guo Shili's translation, commissioned translation (or representative translation), bizhiwen / kebicun translation, Gaode translation, the printed version of the Taiping Heavenly Kingdom, lianweiren translation, and Heshen's translation of Arts and Sciences.<br /> 2. Half written and half white translation, i.e. shallow liberal arts translation: in history, there have been Yang Ge's non shallow liberal arts translation, Shi Joseph's shallow liberal arts translation, Bao John / Ke Bicun translation and hehe shallow liberal arts translation.<br /> 3. Vernacular translation: China is a country with many dialects. Six of China's seven dialects have Bible translations. Among them, nine branches of five dialects, including Wu, min, Guangdong, Hakka and Mandarin, have biblical Chinese characters. They are Nanjing dialect translation, Beijing dialect translation, Hankou dialect translation, Tianjin dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Suzhou dialect translation, Hangzhou dialect translation, Fuzhou dialect translation, Xiamen dialect translation, Shantou dialect translation, Guangzhou dialect translation, Hakka dialect translation Hakka Sanjiang dialect translation. In 1919, the vernacular intensive cost and official script appeared, which is the Bible translation used by the Christian Church of China.<br /> <br /> From the perspective of Chinese text form, Bible translation can be basically divided into seven categories:<br /> 1. Chinese Character Edition: in history, there were classical Chinese character edition and vernacular Chinese Character Edition (including dialect Chinese Character Edition);<br /> 2. Roman script of church Dialect: missionaries spell the words of local dialects according to the Latin alphabet. There are 15 branches of the six dialects, including Nanjing dialect translation, Beijing dialect translation, Shandong dialect translation, Shanghai dialect translation, Ningbo Dialect translation, Hangzhou dialect translation, Wenzhou dialect translation, Jinhua dialect translation, Taizhou dialect translation, Fuzhou dialect translation Bible translations of Xiamen dialect, Shantou dialect, Xinghua dialect, Jianyang dialect, Shaowu dialect, Hainan dialect, Guangzhou dialect, Hakka Guangdong and Taiwan dialect, Hakka Wujingfu dialect, Hakka Tingzhou dialect and Hakka Jianning dialect;<br /> 3. Wang Zhao Mandarin phonetic alphabet: the Bible is spelled with Wang Zhao Mandarin phonetic alphabet. There have been Bible translations of Tianjin dialect, Hankou dialect, Hebei dialect and Jiaodong dialect;<br /> 4. Mandarin phonetic alphabet: there have been Bible translations of Fuzhou dialect and Jiaodong dialect;<br /> 5. Braille script；<br /> 6. Quick script: that is, the Bible translation of early sketch;<br /> 7. Weituoma Pinyin book.<br /> <br /> In terms of publication forms, there are many kinds of publications, such as Chinese character edition, Chinese character and foreign language comparison edition, Chinese character and Mandarin phonetic alphabet comparison edition, Chinese character and Wang Zhao Mandarin phonetic alphabet comparison edition, Chinese character and church Roman character comparison edition, church Roman character and Mandarin phonetic alphabet comparison edition, etc. As far as the editions are concerned, there are single volume edition, multi volume edition, the New Testament, the Old Testament, the New Testament with psalms, the new and Old Testament, etc., with a total number of more than 1000. Based on the American Bible Society, the British Bible Society and the Scottish Bible Society, which had the greatest influence in old China and published and sold various versions of the Bible, a total of 225 million copies were sold from 1814 to 1934; From 1814 to 1950, 279351752 copies were sold.<br /> After the founding of new China, the Chinese Christian Church basically took the heheguan vernacular Version (later called hehehe vernacular version, hereinafter referred to as hehe version) as the Bible translation dedicated to the church, and no other Chinese classical Chinese or dialect versions of the Bible were published. As of December 2007, the Christian Church of China has printed and distributed 50 million copies of Hehe vernacular books. China has become one of the countries with the largest number of printed Bibles in the world.<br /> <br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> == 叶维杰 Medieval Arabic Translation Movement=<br /> == Abstract==<br /> The Medieval Arabic Translation Movement(The Harakah al—Tarjamah) is also called the Translation Movement. It was a large-scale organized academic activity carried out by the Arab Empire in the Middle Ages to translate and introduce ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> == Key words==<br /> Harakah al—Tarjamah, translation movement, Western culture, Islam<br /> <br /> == Introduction==<br /> The Harakah al—Tarjamah is also called the Translation Movement. The Centennial Arab Translation Movement lasted for more than two hundred years. The content of translation involved cultural achievements such as ancient Greek and Roman culture, Persian Mesopotamian culture, and ancient Indian culture. It spanned three continents and five seas in space and was the most extensive in human history. One of the major events. The Arab translation movement in the middle of the eighth century to the end of the tenth century not only changed the backward state of the Arab nation, but also gave birth to a strong Arab-Islamic culture; and its document translation was extremely important to the Renaissance movement in the later political and cultural state of Europe.The Arab Empire in the Middle Ages carried out large-scale and organized academic activities that translated and introduced ancient Greek and Eastern scientific and cultural classics. The Abbasid Caliphate implemented a diversified and inclusive cultural policy, vigorously advocated and sponsored the translation of academic classics from ancient Greece, Rome, Persia, India and other countries into Arabic to absorb advanced cultural heritage. The Arabic translation movement preserved the natural sciences and humanities in ancient Greek and Roman cultures, and played an extremely important role in promoting the cultural revival of European political and cultural conditions in the late Middle Ages. The Hundred-Year Arab Translation Movement lasted for more than two hundred years, spanning the vast regions of Asia, Africa, and Europe, and blending ancient Eastern and Western cultures such as Persia, India, Greece, Rome, and Arabia. There are not many translation activities in the history of world civilization. Analyzing its causes, processes, results, and impacts is of great academic value for studying the phased development of human civilization and the commonality of human wisdom, and it is also of great help to deeply understand the Arab Islamic philosophy and culture.<br /> <br /> The Arabic translation movement can be divided into three periods: the first period is from the middle and late 8th century to the late 9th century. Translation activities in this period were mainly carried out with the support of the famous Caliph Mansour and Harun Rashid. The translated books are mainly Persian works, and the content mostly revolves around astronomy and medicine. The second period was from the early 9th century to the middle and late 9th century. The Caliph Maimon strongly supported this matter and achieved the golden age of the 100-year translation movement. The content involved ancient Greek philosophy, natural sciences, etc.; the last period was from the middle and late 9th century to the early 10th century. During this period, the support of the Caliphate and the pace of translation declined, and a lot of work was retranslation and revision of previous translations. At this time, the translation movement has also entered its end. The century-old translation movement with a history of more than 200 years changed the backwardness of the Arab nation and gave birth to Arab-Islamic culture, which had a significant impact on Arab society. This movement promoted the exchange of various cultures while preserving classics and ancient books. Rongtong has added an important heritage to the world cultural treasure house, and has had a positive and valuable impact on the development of world culture. This article will give a more systematic introduction to the movement, divided into the following three parts: the reasons for the translation movement, the Baghdad Translation Center of the translation movement, and the influence of the translation movement.<br /> <br /> == The Background and Cause of Translation Movement ==<br /> <br /> During the Umayyad dynasty, Arab Muslims were fully aware of the importance of absorbing the highly developed spiritual culture of foreign nations. In order to adapt to the actual needs of society, Khalid bin Yazid organized a group of people who were proficient in Syriac, Greek or Persian scholars, focusing on the translation of ancient books in medicine and pharmacology and chemistry, and have conducted translation explorations in a broader academic field. The beginning of the Arabic translation movement and its subsequent 200-year glorious achievements are mainly due to the following four factors:<br /> <br /> 1.Geographical factors: <br /> <br /> Since Mansour, the second caliph of the Abbasid dynasty, established its capital in Baghdad, the important position of Baghdad as the political, economic and cultural center of the dynasty has been highlighted. Baghdad is located in the two rivers basin of West Asia and is located in the main traffic arteries between the East and the West. Throughout the history of civilizations in the world, rivers and civilizations have accompanied each other. The superior geographical location has created good conditions for cultural exchanges, accelerated the circulation of classics from various countries, and provided large-scale translation activities. Provides a wealth of source text.<br /> <br /> Damascus, the capital of the former Umayyad dynasty, was handed over to Muslim rule after several regime changes. Prior to this, Damascus was an important center of Greco-Roman culture, with Greek as the official language, while the new capital of the Abbasid dynasty, Baghdad, was close to Persia. Ctesiphon, the old capital of the Sassanid Dynasty, was influenced by Persian culture before Islamic cultural rule. Therefore, during the translation movement at that time, a considerable number of Persian translators participated in the translation, and a large number of Persian classics were translated into Arabic and retained . &quot;The Persian influence set back the original life of the Arabians, and paved the way for a new era characterized by the development of science and academic research.&quot; By translating classic works of other ethnic groups, cultural exchanges between different ethnic groups can be realized. Translation Played an important role as a bridge. At the same time, the Persian aristocracy made great contributions to the establishment of the Abbasid dynasty and was quite influential in the regime. The caliph also urgently needed the support of this force to promote cultural integration and identity identification among different ethnic groups. Therefore, geopolitical factors are undoubtedly one of the important driving forces for the vigorous development of the Abbasid dynasty translation movement.<br /> <br /> 2.Religious factors:<br /> <br /> In the early days of the Umayyad dynasty, the domestic political situation was basically stable, but there were still some political opponents and religious scholars dissatisfied with the rule. The influence of Christianity still exists. Islam, as a relatively young faith, has impacted on different religions and cultures. Make efforts to gain a firm foundation. In the early days of the rise of Islam, the spread of teachings could only be done through word of mouth, and academic interpretation was mainly based on the Koran. Except for Arabic and Islam, the early Muslims failed to import advanced culture or science and technology into the conquered areas, and only focused on consolidating the rule of Islam in the Arab region. The purpose of early translation activities was limited to promoting the dissemination of Islamic culture. For religious purposes, the original intent of religious works was greatly changed during the translation process. Although this practice can play a certain missionary role, it violates the basic principles of translation, fails to accurately convey the original information, and loses the inheritance significance of the original.<br /> <br /> After the establishment of the Abbasid dynasty, the Islamization of the empire further deepened, and at the same time a batch of fresh religious and cultural blood was injected. The Quran is more tolerant towards foreign denominations such as Judaism and Christianity. Especially for Christians, the Quran calls them “the closest people to Muslims”. Under the guidance of this doctrine, “The Abbasid Empire has become an Islamic empire instead of a Umayyad-style “Arab Empire”. A large number of infidels and Muslims intermarried, reducing the ideological gap between various ethnic groups. Translator The religious structure of the group has been substantially adjusted. The converts filtered by Islamic ideology brought an active academic atmosphere and non-Islamic theological concepts, and multidisciplinary systems such as linguistics, literature, law, philosophy, and mathematics were gradually formed.<br /> <br /> Islamic culture was further enriched in the Abbasid dynasty. The spirit of advocating knowledge and scholarship became the spiritual source of the translation movement during this period. The increasingly diversified inner religious spirit became the source of the translation movement, and promoted the translators of different religions. Translation behavior and multiple beliefs collide with each other, the scale of translation continues to expand, and the types and content of translations are also enriched by the tolerance of religious and cultural attitudes. The prosperity of the translation movement was promoted by many factors. At the religious and cultural level, the acceptance of various religious beliefs is a prerequisite for the vigorous development of the translation movement. If Muslims completely reject paganism and force other believers to convert to Islam, the participation of Christians or Jews in translation activities will be greatly reduced, the diversity of translator groups will be combated, and the perspective of translation research will inevitably be affected.<br /> <br /> 3.Science and technology factors:<br /> <br /> In terms of science and technology, two factors have jointly promoted the development of translation, one is the foundation of early document translation, and the other is the introduction of papermaking.<br /> <br /> The Prophet Muhammad said: “Learning is divided into two categories: religious learning and physical learning (medicine).” Translators of the Umayyad Dynasty followed this precept and performed sporadic translations of works on medicine, philosophy, and chemistry. , Pave the way for the emergence of the golden age of the translation movement in the later dynasties. &quot;As for the natural sciences such as medicine, logic, and mathematics of the Islamic nation, it has been systematic from the beginning. Because partial research on it has already been carried out in Greece, India, Persia and other countries, and it has been sorted and recorded. It’s the stage of analysis and analysis. In the Abbasid era, these subjects were completely translated into Arabic without starting from scratch. Perhaps, when the writers of the paraphrasing subjects saw the rigorous system of natural science, they copied their practices. Some styles that they think are good have been added.” The scientific inquiry and translations of works in early Islam facilitated the prosperity of the translation movement, and Abbasid translators only needed to review the documents based on the collated documents. Or retranslation, which greatly improves the accuracy of translation.<br /> <br /> The status of the development of emerging technologies in the Arab translation movement is undeniable, but technological development is equally important to the spread of early civilizations and is not unique to the Abbasid dynasty, so it cannot be used as a unique motivation for the emergence of large-scale translation activities in the Abbasid dynasty. However, the introduction of papermaking technology did make an indelible contribution to the cultural heritage of the empire. The first paper mill in the empire was located in Samarkand on the Silk Road in Central Asia. In the centuries before it was conquered by Islam, this city was already one of the most prosperous cities in the Persian Empire, and it was the academic center of Persia until the Middle Ages. The smooth flow of Eastern Commercial Road brought papermaking technology to Muslim countries. The introduction of papermaking has obvious influence on the translation movement. The Arabs replaced expensive parchment with relatively inexpensive paper, which made writing records and book circulation more convenient and expanded. People's demand for academic works has promoted the large-scale emergence of translation movement.<br /> <br /> 4.Translation ability factor：<br /> <br /> Maimon, the seventh caliph of the Abbasid dynasty, established a &quot;wisdom palace&quot; on the basis of the Mansour Royal Library to recruit academic elites from all walks of life for translation work. The historian Yakubi once described the academic style in Baghdad: &quot;Scholars in Baghdad have a higher education level, where experts are more knowledgeable in tradition, grammarians are more reliable in syntax... Logicians think more clearly Missionaries are also more eloquent.” Although the translators of this period were not true translators, they all had received strict philosophical and logical training. Some Syrian Christians specially returned to Greece to study in order to improve their language skills. They used Syriac as their mother tongue as a translation agency and played an important role in the translation movement. The translators in the Abbasid period built bridges between different languages and cultures with their outstanding professional ability, serious translation attitude and unlimited enthusiasm for science, which became another important driving force for the vigorous development of translation movement.<br /> <br /> With the popularization of academic knowledge and the dissemination of various books, the scientific and cultural literacy of translators has also been comprehensively improved. The increase in knowledge reserves in astronomy, medicine, philosophy, etc. makes translation activities not only at the level of mechanical code switching. , But based on understanding and even proficiency in the meaning of the text, improving the level of translation in terms of translation quality and translation speed.<br /> <br /> == Baghdad Translation Center ==<br /> <br /> Baghdad Translation Center:<br /> <br /> Before the Arab conquest, there was a tradition of studying ancient Greek cultural classics and translating them into Syriac. With the expansion of Islamic countries and the spread of religion, Arabic was popularized as an official language. At that time, there were many Syrians, Persians, Egyptians, Jews, Bebers, Spanish, Sicilians, and even Italians have become Muslims, and the Arabic language has been greatly popularized. During the reign of the Caliph dynasty, due to its rulers' enthusiasm for academic research and translation, under the impetus of the rulers, the Arab region in the Middle Ages became the center of science and translation.<br /> <br /> Baghdad was the capital of the Abbasid Caliph dynasty. The rulers of the dynasty strongly supported the translation and paid the translators a very substantial compensation. With the support of the caliph ruler, a large number of Syrian, ancient Persian and Sanskrit texts were translated. At that time, they were most interested in medicine and philosophy. The choice of translation work text was not only political and cultural, but the personal interests of the current caliph and courtiers were also important factors. The Arab world attaches great importance to astronomy and calendar, mainly for the service of its religion. They used astronomy and calendar to accurately calculate the exact time of the five prayers, so that they could give the correct latitude and longitude coordinates facing the holy city of Mecca in any Islamic mosque for pilgrimage and prayer, and accurately calculated the time of fasting The exact number of days of the period. Therefore, many caliphs of the Abbasid dynasty paid great attention to the translation of astronomy and calendar classics. During the reign of the third-generation caliph Harun Al-Rashid (Harun Al-Rashid, said to be the prototype of the protagonist in the story of &quot;The Thousand and One Nights&quot;), the &quot;Treasury of Knowledge&quot; library was Established, it contains a large number of trophies of Greek literature and science obtained by defeating Byzantium. By the time of the fourth caliph Al-Mamun (reigned 813-833), Mamun was built in Baghdad in 830 AD The “House of Wisdom” (House of Wisdom), which is larger than the “Treasure House of Knowledge”, aims to translate the scientific and philosophical works of ancient Greece into Arabic. A large number of ancient Syriac, ancient Persian, and texts can be obtained here. In addition to translation, it is worth mentioning that during this period, many ancient Greek texts were translated into Arabic and preserved. In the 9th and 10th centuries AD, the city of Baghdad was the center of a vast translation project whose goal was to translate ancient Greek scientific and philosophical works into Arabic. This event had a profound impact on the development of science and philosophy in the entire Arab world, and directly brought about the dramatic changes in the culture and ideas of the region at that time. At that time, Hunayn Ibn Ishaq was in charge of the translation work. He and his more than 90 people translated a large number of Plato and Aristotle's works: Plato's Dialogues and &quot;The Utopia&quot;, Aristotle's Logic Essays Set The Organon, including Categories, On Interpretation, Pior Analytics, Posterior Analytics, Topics, On Sophistical Refutations, The Metaphysics.<br /> <br /> In addition to noting the translations of the original authors, the Arab scientists of this period also contained translational elements in their own works. Al-Razi (865-925), the author of the most important medicinal work at the time, was a student of Hunayn’s disciple. His most famous &quot;Medical Integration&quot; actually had a lot of content compiled, and the book collected All the medical knowledge of ancient Greece, India and the Middle East that was known at that time.<br /> <br /> Alchemy also emerged in Arab countries during this period. It was initiated by the &quot;mystic&quot; Jabir Ibn Hayyan. He put forward a doctrine in his legacy writings that all things, especially metals, are based on mercury and Formed by the interaction of sulfur. The alchemy of China and Alexandria also had the seeds of this doctrine. Arab alchemists adopted the four-element theory of ancient Greece and imagined that by changing the amount of the elements that make up a metal, one metal can be transformed into another metal.<br /> <br /> In the Arab world in the Middle Ages, like other ancient civilizations, encyclopedic scholars also appeared. The most representative one is Omar Khayyam (1048-1131). He was proficient in calendar reforms and algebraic studies, but his &quot; Quartet&quot; made him famous soon after him. His Rubaiyat of Omar Khayyam is popular all over the world, and there have been hundreds of versions so far. His poems are recognized as the treasure of world literature and become the pride of ancient Persian literature.<br /> <br /> During this period, Al-Khwarizmi (?-835) introduced Indian numbers and Indian algorithms to Arab countries, and later spread them to the world through Europe, which is what we now call &quot;Arabic numbers&quot;.<br /> <br /> The &quot;Palace of Wisdom&quot; established in 830 AD was the result of Arab absorbing the cultural wealth of China, India, Persia, and ancient Greece. A large number of translation activities continued until the decline of the empire in the 13th century. Translation has had a profound impact on the development of science and philosophy throughout the Arab world. For translators in Baghdad, the translation works play the role of raw materials, and the translated text is not the goal, but the catalyst that stimulates the original ideas and products of knowledge. Therefore, translators regard translation as a creative process, and the translation is often accompanied by comments, summaries or explanatory notes to make the original text easier to understand. Translators are often experts in the field of their translation. In translation, they not only exert their own understanding and comprehensive ability, but also practice their own creativity. A new ideological system was established with the help of translation and became the basis of Arab-Muslim culture. In this context, the prosperous Arab astronomy took the lead in blooming flowers from here, forming the so-called &quot;Baghdad School&quot; of later generations. The works of Alaba during this period were translated into Latin by later European academic circles, which in turn influenced the entire Western civilization.<br /> <br /> == The Influence of the Arabic Translation Movement ==<br /> <br /> The Influence of the Translation Movement<br /> <br /> The Abbasid dynasty was the golden age of the Arab translation movement. The academic research and cultural activities carried out on the basis of translation completely changed the early material and spiritual scarcity of the Arab nation, promoted the development of natural sciences in the Middle Ages, and gave birth to Arab- Islamic culture.<br /> <br /> 1.Promotion of the development of natural sciences:<br /> <br /> In the golden age of the translation movement of the Abbasid dynasty, a large number of natural science and medical works from Persia and Greece were translated into Arabic. Translators learn astronomy and geography in the translation process, digest the source text and perform creative translation, use Arabic to annotate and explain the unclear or obscure meanings of the original text, and then use the target language that is easy for Muslims to output, which enhances The universality of the text promoted the popularization of Muslim science and culture. &quot;In the eighty years after the establishment of the Abbasid dynasty, the cultural essence of the above-mentioned peoples has been recorded in Arabic. I didn’t know anything about arithmetic, geometry, medicine and other terms, and I knew Aristotle’s logic. Arabs who have never heard of philosophy can use Arabic to express Euclid’s most refined theories, express the law of sines in Indian mathematics, and express Aristotle’s Materialism, Ptolemy’s principles of astronomy, Galen’s medicine, Bizley’s motto, and the politics of the Persian king.” By studying translations, the Arabs built an Islamic medical system on the basis of native medicine. From theory to clinical practice, it has corrected and made up for the medical gap before the Abbasid dynasty. During the Abbasid period, medical achievements have been fruitful and have attracted worldwide attention. At the same time, research in the fields of pharmacology, botany, mathematics, and physics has gradually deepened, and many authoritative works have been published, which have made inestimable contributions to the development of modern science in China, the Arab world, and Europe, and even the development of human civilization. contribute.<br /> <br /> Whether it is for the caliph’s personal preferences or serving in religious ceremonies, the translation of astrological and astronomical works has promoted the development of modern Arab science and technology. Some translators became astronomers or scientists by translating classics, thus realizing the transformation of their identities. After reading the translated works, many Arabs developed a keen interest in astronomy and mathematics, and then continued to translate. The main works of Euclid and Ptolemy were also translated into Arabic during this period. The translation of classics and scientific development promoted each other, and academic atmosphere became popular for a time.<br /> <br /> 2.The formation of Arab-Islamic culture:<br /> <br /> While the natural sciences are developing vigorously, from the perspective of ideological and cultural analysis, the translation movement gave birth to Arab-Islamic culture. With the expansion of the Abbasid Empire, Islamic civilization was also brought to the vast conquered areas. Islam in the Umayyad period only existed as a foreign religion in the conquered areas. Christianity still has a profound influence there, and the beliefs of residents have not changed much. With the influence of various factors such as intermarriage and political dependence, the Islamization of the Arab empire has gradually advanced in the ruled areas and merged with the local culture into a splendid and complex Arab-Islamic culture. &quot;After the 7th century, Islamic culture rose to become the mainstream culture of the Mediterranean. The Arab Empire became an important center of world culture at that time, and it radiated strongly outward.&quot;<br /> <br /> The unification of language helps resolve ideological contradictions and promote national cultural identity. During the translation movement, the further popularization of Arabic became the official language of the empire, the civilization of neighboring countries gradually declined, and the status of Arab-Islamic culture gradually took shape. Without the prosperity of the Abbasid translation movement, there would be no new cultural construction of Islamic civilization. Since then, Arab-Islamic culture has shined in Spain. During the Arab rule of the Iberian Peninsula, it had a significant impact on the formation of Spanish national culture and language, and it also left a deep Arab imprint in the formation of European civilization. Although the Arab Empire fell apart due to religious and political struggles, the Arab-Islamic civilization left behind by the translation movement is still shining.<br /> <br /> 3.Having Promoted the Renaissance in Europe:<br /> <br /> In the history of modern science, the Western Middle Ages has been given the image of a &quot;dark age&quot;. In the Middle Ages from 500 to 1500 AD, because European countries pursued a religious theology and idealistic view of nature, the priests of the Roman Church only knew that they adhered to the dogma of their church. Religion seriously hindered the development of science. Therefore, Western science was here. The stage of development is unusually slow. The Christian churches in the West had brutally attacked the ancient Greek heritage and regarded this as a heritage related to idolatry that was harmful to the Christian faith. Christians were forbidden to learn more. At that time, the writings of most Greek philosophers and writers were despised. . The Byzantine emperor Constantine even closed the philosophical school in Athens in 529 AD, and this hostile attitude towards Greek heritage continued for centuries. Muslim scholars saved the Greek heritage by studying and in-depth annotations of the writings of Aristotle, Gran, and Ptolemy. It was through the labor of these Muslim scholars that the European countries that were shrouded in the dark age at that time realized their true and forgotten traditions of Greek science and philosophy. It is precisely because of the Arab world's translation of ancient Greek and Roman scientific and philosophical works that the natural and human sciences in ancient Greek and Roman cultures were preserved, so that the translation of Arabic documents in Europe in the late Middle Ages promoted European politics In this regard, the cultural revival is indispensable for the contribution of the Arab Translation Movement.<br /> <br /> == Conclusion==<br /> <br /> The Abbasid dynasty was the second hereditary dynasty of the Arab Empire, which lasted for more than five hundred years. The translation movement that flourished in this era pushed Arab-Islamic culture to its peak under the multiple combined forces. Although the power of the Arab empire in the second half of the 9th century was declining and the Caliphate came to an end, its cultural influence has never diminished. With the advancement of international cultural exchanges between countries, the Arab translation movement still has important practical significance: <br /> <br /> First of all, cultural exchanges between countries in the world are becoming more and more frequent. Translation disciplines are no longer limited to the language field. Interdisciplinary translation has become a future trend. It is a new type of challenge; <br /> <br /> secondly, a good academic environment is a prerequisite for promoting knowledge progress and achieving academic innovation. During the Abbasid dynasty, translation activities were organized and carried out on a large scale under the call of the state, focusing on and rewarding academic activities, and setting up academic institutions. The academic atmosphere of the entire Baghdad city was strong, and the natural sciences and social sciences had been developed by leaps and bounds. This provides a reference for the further construction of the academic environment of other countries. <br /> <br /> Furthermore, the development of science and technology has closely linked the countries of the world, and the collision of multiculturalism has become the theme of the development of civilization in the world today. The reason for the success of the Arab translation movement is that Muslims' tolerance towards other religions and foreign cultures is a crucial part. This is also the main reason why Arab-Islamic culture has absorbed the millennium culture of ancient Greece and Rome in a century. In summary, the Abbasid dynasty’s open and inclusive attitude towards academic activities led the Arab translation movement into a golden age. The vigorous development of the translation movement during this period promoted the progress of the natural sciences of the Arab Empire, and laid a solid academic foundation for the early inheritance of science and culture, as well as the exchanges and mutual learning between Eastern and Western civilizations. Despite the decline of the Arab empire, the characteristics of Arab-Islamic culture will continue in new ways. In the contemporary era, the Abbasid dynasty translation movement provides the world with a deeper historical perspective, and provides a useful reference for the training of translators and cultural exchanges in various countries around the world.<br /> <br /> Although the vigorous Arab translation movement for a century has been obliterated in the long river of history, the impact of the Arab-Islamic culture produced is far-reaching. Throughout the long history, one can still hear the voices of many Muslims and non-Muslim scholars struggling to translate manuscripts in the &quot;Wisdom Hall&quot;, as well as their clamor for truth and academic culture; you can still hear the Arab Muslims in &quot;for Allah&quot; Under the slogan of &quot;War&quot;, the screams of expansion riding on a war horse; I can still imagine the amazing scenes of Arab merchants traveling thousands of miles and sailing merchant ships to China and Scandinavia. Under the influence of the strong Arab-Islamic culture, the people of the Arab empire have discarded national and racial differences and formed a spirit of &quot;Muslim brothers and sisters&quot; psychologically. This strong culture and common psychological cognition give Arab-Islamic culture a tenacious vitality, and it still arouses echoes from time to time in Arab countries and the Islamic world.<br /> <br /> == References==<br /> <br /> = Brief history of French translation =<br /> 李怡 Li Yi ,Hunan Normal University ,China<br /> == Abstract==<br /> The purpose of this article is to make a brief introduction to the translation history of France. The history of French translation began in the Middle Ages: with the development of Christianity and nationalism, the royal family hired translators to translate the Bible. The Renaissance in the 16th century, as well as economic and educational development, increased the demand for reading and writing, thus promoting the development of translation, most of the translated works are classical works. Then two religious films appeared in France: Jansenists and Jesuit, which had a great influence on the translation schools of that time. During the Enlightenment in the 18th century, France was deeply influenced by Britain, so most of the works in this period were British progressive thoughts and literature. The Industrial Revolution in the second half of the 18th century increased French scientific and technological translation. With the progress of the French Revolution, French translators are more inclined to the economic and political and judicial fields. After the Second World War, the translation industry in France recovered and developed vigorously. France even set up ESIT（École Supérieure d'Interprètes et de Traducteurs）to train senior translators. In the 20th century, there appeared many translation theorists in France, which promoted the professionalization of translation.<br /> == Key words==<br /> Renaissance, French translation, contemporary, French Revolution<br /> == Introduction==<br /> As a developed country in the west, France has a very long translation history. Translators and translation theories emerge in endlessly, which can not be ignored in the history of translation. At the same time, with the development of globalization, translation theories in various countries learn from and integrate with each other. Among them, French translation theory also plays a very important role. Therefore, it is necessary to comb the history of French translation and study the translators of relevant times and their relevant theories.<br /> ==1.Medieval French translation based on Bible Translation==<br /> In the middle ages, translation in various countries was deeply influenced by religion, especially the translation of the Bible, which greatly promoted the development of translation. In France, the royal family specially hired translators to translate various Latin and Greek works for the imperial court. The most prominent court interpreter was Nicholas Oresme of the Charles V Dynasty. Aristotle's works translated by him in 1377 had a great impact on the French translation and philosophy circles at that time. Jean de Vigne translated the Latin Bible in French in 1340. In addition, Jean de malkaraume, J argyropylos and others translated the works of Virgil, Ovid, Aristotle, Plato and contemporary writers at the same time.<br /> ==2.Renaissance: the development of French translation==<br /> The Renaissance is the development period of French translation theory. The main representatives are Dolet and Jacques Amyot, especially the former. In the 16th century, there was an upsurge of translation in France. During this period, the focus of translation shifted from religious translation such as the Bible to classical literature translation. Religious translation abides by the translation principle of &quot;word to word&quot; . Its purpose is to follow the will of God and avoid blasphemy. This is irrefutable, so there are not many translation theories to speak of. However, as a new genre, the translation of literary works is different from the previous religious translation. Translators face many new problems, so translation theory came into being. Dolet and amyot are the most prominent representatives of translation theory in this period. They are both translators and translation theorists, and the latter wins especially by translation. Both their translation theories come from translation practice, so they are persuasive. Dolet is famous for his &quot;five principles of translation&quot;. &quot;Five principles of translation&quot; comes from his paper on how to translate well published in 1540 ,La manière de bien traduire d’une langue à l’autre. 1. the translator must fully understand the content of the translated work; 2.The translator must be familiar with the target language and the target language; 3.The translator must avoid word by word translation; 4.The translator must adopt the popular language form; 5.The translator must select words and adjust word order to make the translation produce the effect of appropriate tone. (Tan Zaixi,2004:71)These five principles involve the criterion of &quot;faithfulness&quot; in translation, the translator's bilingual ability, translation methods, style and style of translation. Amyot is one of the greatest translators in the history of French translation. He is known as the &quot;king of translation&quot;. His translation has had a great impact on that time and future generations. He follows two principles in Translation: 1. The translator must understand the original text and make great efforts in the translation of content; 2.The translation must be simple and natural without any decoration. The first involves the standard of faithfulness in translation, and the second involves the style of translation. These two principles are similar to the first and fifth of Dolet's five translation principles.<br /> <br /> ==3.The 17th century: the climax of French translation and various translation schools==<br /> After the Renaissance, classicism deeply influenced France. In the translation circle at that time, people were engaged in the translation of classical works on a large scale. Translation has launched a magnificent &quot;dispute between ancient and modern&quot; around the translation methods of classical works. Some translators pay more attention to the past than the present: they pay attention to the imitation of words with sentences, and praise the so-called accurate translation method. Some translators prefer to use the opposite translation method.<br /> In the 17th century, the most famous French translator was Perrot d’Ablancourt,, His translation is sophisticated and elegant, both meaningful and beautiful, and easy to understand. There are no words that need to be explained in order to clarify the meaning in the translation, and there are no annoying cliches. Therefore, he has a great reputation for a long time. His characteristic is to take an original work and grasp the main idea. No matter what the original style is, as long as the translation is literary and readable and can make contemporary readers love and welcome, he will do whatever he can to add or delete the content at any cost, and modify it if he can, regardless of the accuracy of the translation. At that time, this literary and beautiful translation method attracted many followers, but it was also criticized by many people as &quot;beautiful but unfaithful&quot;.By the end of the 17th century, those who advocated free translation were overwhelmingly in favor, while those who really advocated accurate translation were few and far between. The earliest theorist to advocate accurate translation was Bachet de Méziriac in the mid-17th century. In December 1635, he published an essay entitled &quot;on translation&quot; at the French academy, stating that translators must observe three principles :1.do not stuff the original work with personal goods; 2.The original work shall not be abridged; 3.No alteration may be made detrimental to the original intention. <br /> As one of the most influential translators in France in the 17th century, Daniel Huet, worshipped classical literature and clearly advocated accurate translation. He criticized both post-modern translators and unfaithful translators abranguel. He believes that the best translation method is: the translator first closely follows the original author's meaning; Secondly, if possible, stick to his words; Finally, try to reproduce his character as much as possible; The translator must carefully study the character of the original author, not delete, weaken, add and expand, and faithfully make it complete as the original. His translation principles are: the only goal of translation is to be accurate. Only by accurately imitating the original in language can it be possible to accurately convey the original author's meaning; The translator has no right to choose words or change word order arbitrarily, because &quot;Deviation&quot; from the original text will lead to deviation from the original meaning. His translation theory has been praised by many people, but due to the lack of practice, his theory is not attractive to translators.<br /> In the 17th century, there were also two representatives from inaccurate translation to accurate translation,François Maucroix and Jacques de Tourreil.<br /> François Maucroix is regarded by contemporary and later critics as one of the most outstanding French translators in the 17th century and the first person to translate demesne in the 17th century. In addition to demesne, he also translated the works of Plato and others. Maucroix received the education of the Jesuit Church in his early years, was greatly influenced by the Jesuit Church, loved debating literature, and paid attention to ingenious expression and beautiful language style.<br /> His early translations were inaccurate in content, style or written expression. He liked to modernize ancient terms and expressions. In 1685, his style changed, and his translation became more accurate, which seemed to have completely corrected the defects of procrastination and weakness in his early translation. The reason can be seen from his letters with Boileau in the last decade of the 17th century. He regarded Boileau not only as the most important representative of classical literature, but also as an authority on translation theory. Therefore, he always sent the translation to Boileau for revision. Boileau read the manuscript carefully, criticized some paragraphs and put forward better translation methods. In his reply, Maucroix said that Poirot's criticism of some of his inaccurate translations was pertinent, and his opinions on the revision were also very good. He admitted that the inaccurate translation was a mistake and must be completely corrected. He finally realized that translators must adhere to the principle of accurate translation if they want to become real classicists.<br /> Jacques de Tourreil also experienced a change from inaccurate translation to accurate translation, which is reflected in his translation of three different versions of Demosthenes. In 1691, he published his first translation, which was influenced by the education of the Jesuit and paid attention to elegant style rather than accurate content. Tourreil processed the original work in the most ingenious way to modernize the ancients. After the translation was published, it was immediately severely criticized by Racine. After being criticized, Tourreil published a revised version in 1710, but the revised version actually only made detailed changes to the original translation, and the guiding principle of translation remains unchanged, that is, we must &quot;make the characteristics of the original work conform to the characteristics of our nation&quot;. The new translation has received various comments. On the one hand, the ancient school refers to Tourreil 's attempt to impose new ideas on Demosthenes, believing that he not only did not beautify the original work, but distorted and vilified the original work. On the other hand, the present school believes that Tourreil's unfaithful translation of the original is better than the original, which is worth applauding. Tourreil himself is an ancient school. Naturally, he doesn't appreciate the present school's praise and thinks that this praise is &quot;the most severe criticism to the translator&quot;. After that, he revised the translation for the third time, which is very different from the first two versions. It was not only a rare and accurate translation at that time, but also extremely beautiful. The translator translates in strict accordance with the original work, neither adding or subtracting nor making changes. By this time Tourreil had fundamentally changed his point of view.<br /> Discussing the history of French translation from the 17th century to the 18th century is bound to involve the influence of Jesuit and Jansenists. The main reason is that the people engaged in education at that time were members of these two schools. They had direct or indirect contact with each translation school through their own translation practice and teaching.<br /> The Jesuit believes that classical literature is worth studying and learning only in the aspect that it provides moral education or guides people how to learn eloquence. The excavation of classical works is not because their contents are of great value, but because of their beautiful forms. Teachers believe that the purpose of teaching is not so much to enable students to obtain substantive knowledge as to enable them to obtain formal learning identity.<br /> The works translated by Jesuit teachers or students generally have an obvious sign, that is, they do not pay much attention to the spiritual essence of the original work, but only pay attention to the expression of the original thought and the beauty of the translation style. In order to achieve this, translators often sacrifice the content, even misinterpret the original meaning, and religiously turn classical literary works. Therefore, the origin of inaccurate translation in the 17th century is often influenced by Jesuit thought.<br /> Jansenists is the second school that directly or indirectly affects translation principles. They believe that once students can read and write, they should read these translations in order to obtain basic knowledge about the original author and facilitate more and better reading of the original works in the future. In the early days, the views of the janssenian translators and the Jesuit translators were basically the same. Later, the translators of Jansenists believed that the practice of style for style in translation was also dangerous. However, towards the middle of the 17th century, their views changed and they believed that the style of ancient Greek and Latin writers, especially the style of ancient Greek writers, was worth learning. They really appreciate classical works more than the Jesuits. They admit that the language style of the ancients is superior to that of the present, but the present enjoys more inspiration from God, so the present surpasses the ancients in terms of thought and morality. In this way, no matter from which perspective, their views are completely consistent with those of ancient school. But the translation of Jansenists is far less elegant and beautiful than that of the Jesuits.<br /> ==4.The decline of French translation in the 18th century and the translator Charles Batteux==<br /> In the 18th century, France was not as powerful as in the 16th and 17th centuries, nor was it culturally complacent. So she began to look at other countries' literature, first of all England. For example, the novels of the contemporary British sentimentalist writer Richard Were translated into French, which had a great influence on the development of French sentimentalist literature. In particular, the Chinese culture, which had been introduced to Europe for a long time, became more active in France in the 18th century. Although the number of translations is large, the quality is often not high.<br /> Charles Batteux was one of the most important translators in France in the 18th century. He was one of the most influential literary and translation theorists in France and the whole Europe in the 18th century. He edited and published a variety of translation books, translated aristoteles, Horace and many other classical works of ancient Greece and Rome, wrote Principes de Litterature, Cours de Belles-Lettres and other works. Batteux elaborated his thoughts and views on translation in The Principles of Treatise. His original views and excellent exposition made this book an important milestone in the development of translation theory in the 18th century.<br /> The fifth part of Principes de Litterature deals with translation problems.The theory of Charles Batteux obviously has the characteristics of philosophers, linguists, philology and translation. In other words, Charles Batteux discusses the principles of translation mainly from the perspective of general linguistic skills, rather than literary creation. He proposed the following 12 rules for dealing with word order in translation: 1. We must not alter the order of what the original says, either as fact or inference. 2. We should also preserve the order of ideas in the original text. 3. No matter how long the original sentence is, it should be kept intact in the translation, for a sentence is a thought in which the different elements are related to each other, and their correlation constitutes a kind of harmony. 4.All the conjunctions in the original text should be preserved. It is these conjunctions, so to speak, that hold the sentence elements together. 5. All adverbs should be placed either before or after the verb, depending on the harmony and momentum of the sentence. 6.Symmetrical sentences should be translated into symmetrical sentences. 7. Colorful ideas should be expressed in as much space as possible in the translation so as to maintain the same brilliance. 8. Rhetorical devices and forms of speech used to express ideas must be preserved in the translation. 9. We must translate short and pithy sayings that people like, or translate them into words that are natural and can be used as proverbs. 10. Interpretation is incorrect and incomplete because it is no longer a translation but a commentary. However, if there is no other way to convey the meaning of the original text, the translator has no choice but to use interpretation. 11. For the sake of meaning, we must abandon all forms of expression in order to make ourselves intelligible; Abandon emotion in exchange for a lively translation; Give up harmony for the pleasure of translation. 12. The idea of the original text can be expressed in different forms, combined or broken up by the words used to express it, and expressed by verbs, adjectives, nouns and adverbs, as long as its essence remains unchanged（Tan Zaixi,2004:98）.<br /> <br /> ==5.The revival of French translation in the 19th century and its rich translators==<br /> Another high tide of French translation came in the 19th century, when a large number of English, German, Italian, Spanish and Latin literary works were translated, such as Shakespeare, Milton, Byron, Shelley in England, Goethe and Schiller in Germany, Dante in Italy, and Spanish folk songs. The most prominent remains the translation of Shakespeare's works. If the 18th century was Shakespeare's Silver age in France, the 19th was the golden age. In the 19th century, people not only worshiped Shakespeare's works, but also worshipped him, and Shakespeare fever spread throughout France. From 1800 to 1910, at least eight different translations of Shakespeare's complete works were produced in France, of which francois-Victor Hugo is the best. Hugo's father was Victor Hugo, a great writer. With Hugo's assistance and cooperation, the complete works of Shakespeare were translated between 1859 and 1867. This translation has faithfully retained the unique rhythm of the play, so it has been praised by critics as the second milestone in the history of French translation of Shakespeare's plays, even more important than Letourne's famous translation in the late 18th century.<br /> Famous French translators in the 19th century included Francoise-René de Chateaubriand, Gérard de Nerval, and Charles Baudelaire. Chateaubriand is another epoch-making translator in France after Amio. His translation is faithful and beautiful. His literal translation of Milton's Paradise Lost is one of the outstanding French translations with its melodious and poetic tone. Nerval is best known for his translation of Goethe's Faust in prose style. In 1830 Goethe saw Nerval's translation and praised it as better than his original. Baudelaire, another famous poet of this period, was one of the earliest French translators of American literature and the first translator of Allan Poe. For 13 years from 1852 to 1865, he wrote, translated and commented on the complete works of Allan Poe. Baudelaire found what he was pursuing in Allan Poe's works, and believed that he and the author were in the same spirit, so that the translation could be in touch with the author. The translation was smooth and natural, just like the French creation, and was listed as an excellent classic of French prose.<br /> ==6.The specialization of French translation in the 20th century and the maturity of translation theory==<br /> The 20th century has been the heyday of French translation theory. The characteristics of French translation in this period are: since the end of the Second World War, due to practical needs, commercial, diplomatic, scientific and technological aspects of the translation boom(Chen Shunyi,2014:6), its momentum even more than literary translation, thus forming a major content of the development of modern western translation; The study of translation theory is unprecedented and has produced translation theorists who have an important influence on the history of translation in the world. Before the First World War, the two countries used the language of power in business transactions, and French, which was considered the language of diplomacy at international conferences and other diplomatic occasions, did not have much problem in translation. However, after the end of the First World War, French lost its dominance, and English rose to take the lead with French, forming a situation in which French and English were used together. The Paris Peace Conference of 1919 was the beginning of this situation. Later, the European Union has 24 official languages, which means that translation has become an indispensable part of daily work, whether it is communication between countries in other regions or between western countries. With the increase of cooperation between countries, the need for translators is increasing. To meet this need, a number of schools specializing in training translators have been set up. One of the most prominent is ESIT（École Supérieure d'Interprètes et de Traducteurs）.<br /> ESIT was founded in 1957, set up the department of Oral translation and pen translation, initially only opened several European languages, since 1972 added Chinese, now a total of English, Chinese, Russian, Arabic, French, German, Italian, Spanish, Portuguese, Danish, Swedish, Icelandic and other languages translation courses. Later, on the basis of the original two departments, the School added a department of Translation Studies, specializing in the study of language and translation theory, with the right to confer doctoral degrees. After graduation, most of the students apply for translation departments of international institutions, and some graduates apply for the work license of free translators to relevant institutions of various countries in order to work freely and not apply for the work license of free translators to international institutions. Over the years, ESIT has trained a number of senior translators for the foreign affairs departments of the United Nations, the European Community (EU) and western countries.<br /> Another characteristic of modern French translation is that French translators are organized in large numbers, setting up various translation associations and establishing various translation publications. Each association has its own purpose and purpose to carry out its work effectively. There are two major translation associations in France: the Association of French Translators and the Association of French Literary Translators. The Association of French Literary Translators was founded in 1973 as a splinter from the Association of Translators. Its entry requirements are the most stringent of any of its kind. Only highly qualified translators are eligible to join. Applicants must have at least one translation, which is carefully reviewed against the original work by a special selection committee. The aims of the association are :1.to improve the quality of French literature and literary translation publications; 2.To protect the rights and interests of members in respect of copyright, remuneration and working conditions of translated works; 3.Do not participate in any political activities. Since its establishment, the association has held many lectures and lectures, and its members have published many articles on translation in such authoritative publications as le Monde and New Literature. Through this series of business activities, it has become the most distinctive and vocal translation organization in France.<br /> In the first half of the 20th century, the French translation theorist J.Marouzeau is worth a book. He is a professor at the University of Paris and editor in chief of Année Philologique. In 1931, he published a pamphlet called La Traduction du Latin. The theory is as follows:1.Translation is, first of all, a skill. Maruzzo does not deny that translation is an art and a science, and that it is more of a skill. To master it, we mainly rely on rich practical experience, solid language knowledge and flexible translation methods. 2.In order to reach as many readers as possible, the translator's primary task, like linguists, educators and exegetists, is to reveal to the reader what the source text is, not what it covers. 3.The purpose of using a dictionary is not to translate, but to understand. It is a puzzling view, but it is not hard to discern the truth in it. He points out that translators must learn to use dictionaries, but must first understand what problems they are using them to solve. Latin, for example, is very different from French, he said. Latin words are not related to each other, and there is no strict word order, which must be added to a French translation to make the translation smooth. Dictionaries don't help in this respect. They define a particular word in inverse proportion to its simplicity, thus leaving the translator in a difficult position to choose between many different translations. Therefore, the main purpose of using a dictionary is not to find ready-made words, but to understand the meaning of the original text, to explain the text of the original text, and then produce a translation on this basis. At the same time, Marouzeau points out that words from different sources must be interpreted differently. 4.Translation is not guesswork. This is especially important. When encountering difficulties, the translator must carefully consider and avoid any &quot;preconceived ideas&quot;, because in translation, the first thought of meaning or expression is often not the most correct or best. 5.Translation must be in living language. This was a popular idea in England in the 17th and 18th centuries. Marouzeau said that to translate Latin into French, if you need to introduce an old expression, you have to turn to a living language so that the translation is alive. That is to say, the translator must ask: if the original author were alive today and writing in French, how would he express the same thing? But Marouzeau also points out that this is not a generalization, and that for some passages, especially those of Ovid, &quot;a bit of antiquity is most appropriate in French translation&quot;.<br /> The following is an introduction to Georges Mounin, a famous French translation theorist in the second half of the 20th century. He devoted his life to the teaching and research of linguistics and translation theory with outstanding achievements. He is regarded as the founder and most important representative of linguistic theory in contemporary French translation studies. Major theoretical works include Le belles infidèles , Les problèmes théorique de la traduction, La machine à traduire: Histoire des problèmes linguistiques, Linguistique et traduction, Semiotic praxis, etc. Among them, Les problèmes théorique de la traduction is the most praised by contemporary Western translation theorists. As mentioned above, this book uses the basic theories and methods of modern linguistics to explain translation, and sets up the first clear-cut flag of linguistic school in the field of Translation studies in France.<br /> The core idea of Mounin 's book is that he thinks translation belongs to linguistics, so it should be studied, understood and explained by means of modern linguistics. To establish an effective translation theory, it has to for translation and the translation of basic problems related to make a scientific understanding of these problems include the nature of translation, translation and the meaning of vocabulary, grammatical structure, the relationship between translation and the objective world, the world's image), the relationship between translation and language universals and language features, the relationship between the processing of language features in translation, and so on. Mounin 's discussion of translation theory revolves around these questions.<br /> What exactly is a translation? What kind of discipline should translation studies belong to and what kind of methods should be adopted? And so on. Such problems have always been the most concerned by translation researchers but have not been properly explained. Mounin believes that translation is a special and universal language activity, which naturally belongs to the scope of linguistics research, and the research results of language science can be applied to the study of translation problems. Mounin admit that the translation of poetry, the literature such as drama, movies, many factors other than language and paralanguage does play an important role, but the basis of translation activity is mainly to the original and the translation of linguistic analysis, and applied linguistics is more than any other skilled experience can provide accurate and reliable. Of course, from another point of view, especially from the perspective of the development of translation studies as an independent discipline since the 1980s, the practice of classifying translation studies as linguistics has been outdated. However, even if translatology is regarded as an independent discipline, its independence is only relative. Since translation (interlingual and intralingual translation) necessarily involves language, translation studies should not and cannot be completely free from the influence of linguistics at any time. In this sense, Mounin's view of linguistic translation has always been positive.<br /> Since the 1970s and 1980s, the interpretive school represented by Seleskovitch or the Paris School has emerged in the field of Translation studies in France and become the most remarkable and French characteristic in the post-modern period, thus forming the second major feature of the development of contemporary French translation theory. It should be said that this school does not negate the basic idea of the school of linguistics to study linguistic phenomena, but only opposes the pure linguistic orientation of the school of linguistics and focuses on the research method of form. Interpretive theory holds that translation is a linguistic act, but it requires the participation of extralinguistic knowledge. Whether it is diachronic linguistics in the 19th century, synchronic descriptive linguistics and contrastive structural linguistics in the 20th century, or the later transformational generative grammar theory, it ignores the pragmatic context as the main component of language communication, so it cannot reasonably explain translation problems. Based on practice, the theory of interpretation studies translation as a linguistic act, and interprets and conveys the meaning of language from linguistic factors, cultural factors, and extralinguistic factors, so as to give a scientific and reasonable explanation to the reality of translation.<br /> An important feature of interpretive translation theory is to reveal the essence of translation as communicative behavior from practice. Interpretivism holds that translation is a kind of linguistic act, which, like language use, must be supported by non-linguistic knowledge. However, as an act, the object of translation is not language, but meaning, which is the communicative meaning of the text. The output of meaning requires the combination of nonverbal thoughts and signs, and the reception of meaning requires the conscious behavior of the addressee. The arrangement of words is only a means of meaning formation for the originator of words. The understanding and grasp of meaning need to get rid of the original language form. The acquisition of meaning is instantaneous, not staged. Meaning is not the sum of words, but an organic whole, and the comprehension of meaning is completed at the level of discourse.<br /> According to the interpretive theory, language and thought are separated in the translation of translators. Language and thought are not exactly the same thing, but there is a constant two-way communication between them. Thought waves can be transformed into language, and language can be transformed into thought waves. Human knowledge and experience do not reside in the brain in the form of words.<br /> Interpretive theory also holds that understanding requires the participation of cognitive knowledge; The process of comprehension is the process of interpretation. Interpretation is the prerequisite of translation, and translation cannot be carried out without interpretation. Translation, on the other hand, is interpretation. Interpretive translation is a translation of meaning equivalence, which is established between texts. If a translation is to be successful, it is necessary to seek the overall meaning equivalence between the source text and the target text, and the meaning equivalence needs to achieve cognitive and emotional equivalence. Translators use their own abilities to organically combine the cognitive content and emotional content of the source text into an indivisible whole, and then successfully express it. Only in this way can the equivalence of meaning be achieved, which is the essence of the interpretive theory.<br /> The interpretive theory also focuses on fidelity. The translator cannot interpret at will, and his interpretation and understanding can only be faithful to the actual content of the speaker. Although the interpreter interprets in his own words, he conveys the meaning of the speaker and imitates the speaker's style. The interpreter should understand the overall style of the speech, and tend to be consistent with the speaker, should be as far as possible to get rid of the constraints of words, in order to accurately reflect the original style.<br /> == Conclusion==<br /> There may be many deficiencies and omissions in the simple combing of French translation history, but as a powerful and long-standing western developed country, France's translation process and theory have great research and reference significance for China and the world. The world is still developing, so is translation. With the development of modern science and technology, people explore translation more deeply, and new theories are constantly put forward. Therefore, we should seize the trend of the times, base ourselves on China, look at the world and seriously study these excellent theories.<br /> == References==<br /> [1]Chen Shunyi陈顺意（2014）.法国翻译理论源流Sources and schools of French translation theory.法国研究The French Study.<br /> [2]Tan Zaixi谭载喜（2004）.西方翻译简史A Short History of Translation in the West.商务印书馆The Commercial Press.<br /> [3]Xu Jun许均,Yuan Xiao一袁筱一(1998).当代法国翻译理论Contemporary Translation Study in France .湖北教育出版社Hubei Education Press.<br /> [4]Liu Mingjiu柳鸣九,Zheng Kelu郑克鲁,Zhang Yinglun张英伦(1979).法国文学史History of French Literature,人民文学出版社People's Literature Publishing House<br /> [5]Xie Tianzhen谢天振（2009）.中西翻译简史A brief history of Chinese and Western translation,外语教育与研究出版社Foreign Language Teaching and Research Press.<br /> <br /> =李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of &quot;Western Learning&quot; (1894~1949) =<br /> ==Abstract==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on eastern civilization, which started from translation as a means of cultural communication.Scholars in China and Korea have always recognized the influence of the eastward spread of Western learning on the development of translation in their countries.However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, although there are some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of western culture to the East was an extensive and far-reaching influence of modern Western culture on Eastern civilization, resulted from translation as a means of cultural communication.Scholars in China and Korea had always recognized the influence of the eastward spread of Western learning on the development of translation in their countries. However, most studies on modern and contemporary translation take the country as the boundary and rarely talk about the comparison and exchange between the two countries.In fact, regardless of some individual differences between Chinese and Korean translation in modern times due to different national conditions, there are also many similarities and connections worthy of attention and research.From the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, dig out the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural exchanges between the two.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:23, 11 December 2021 (UTC)<br /> <br /> ==Key words==<br /> History of literary translation；“Western Learning”;China;Korea<br /> <br /> ==摘要==<br /> 西学东渐是近代西方文化对东方文明的一次广泛而深远的影响，而这影响首先是从作为文化交流的手段———翻译开始的。一直以来，中韩两国学者都认同西学东渐对本国翻译发展的影响，但现有的研究在探讨近现代翻译时大多以本国为界，很少谈及两国比较和交流。而实际上，虽然因为国情不同，中国与朝鲜半岛的近现代翻译存在一定的个体差异，但同时也有很多相似点和联系点值得关注和研究。本文将从翻译史视角出发，窥探西学东渐时代潮流下中韩两国文学翻译史的面貌，比较两国文学翻译实践的共性和个性，发掘翻译实践背后的历史信息，最终达到还原两国文化 (文学) 交流史的目的。<br /> <br /> ==关键词==<br /> 文学翻译史；“西学东渐”；中国；朝鲜（韩国）<br /> <br /> ==1.Introduction==<br /> The spreading of Western learning to the east is an extensive and far-reaching influence of modern Western culture on Eastern civilization.Late 19th century to early 20th century,When the West had modernized and gradually replaced the East as the world's dominant power,The three East Asian countries ( China, Japan and Korea), which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization.Among them, In order to achieve a rich country and a strong army, Japan left Asia and entered Europe,Take the lead in taking a series of measures to actively learn from the West and introduce advanced ideas and culture.The main measure is to develop the translation of western literature.Under the influence of such a large environment, the translation of overseas literature in China and the Korean Peninsula has also set off a boom.It can be said that the influence of the eastward spreading of Western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that in the process of modernization in East Asia represented by Japan,Translation plays an important role.Without translation, East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot; .The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries during this period (1894 ~ 1949).Writers believe that only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the east, compare the commonness and individuality of the two countries'literary translation practices, explore the historical information behind the translation practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.<br /> <br /> The spreading of Western learning to the east exerted an extensive and far-reaching influence on Eastern civilization.In the late 19th century to early 20th century,when the West had modernized and gradually replaced the East as the world's dominant power,the three East Asian countries (China,Japan and Korea),which had been sleeping for a long time, were gradually awakened and embarked on the &quot;journey&quot; of modernization. In order to attain prosperity, Japan left Asia and entered Europe, taking a series of measures to actively learn from the West and introduce advanced ideas and culture through the media of translation.Under the influence of such a univerasl situation, the translation of overseas literature in China and the Korean Peninsula had also set off a boom.It could be said that the influence of the eastward spreading of western learning on the modernization of East Asia began with translation as a means of cultural exchange.<br /> Some scholars have pointed out that translation plays an important role in the process of modernization in East Asia represented by Japan.Without translation,East Asia would not have been able to open the door to modernization.This is also true in modern China and the Korean Peninsula.It can be said that after entering the modern society, the cultural exchanges between the two countries were continued through translation --&quot;A history of translation is not only a history of cultural exchange, but also a history of the dissemination of ideas&quot;.As we all know, the study of translation history is a &quot;basic project&quot; in the construction of translation discipline.Behrman, a famous translator and translation theorist, once pointed out that &quot;the composition of translation history is the first task of modern translation theory, and self-reflection is the establishment of itself&quot;.The history of literary translation is an important part of the study of translation history and an indispensable factor in the investigation of a country's literature and even the whole cultural background in a particular period.<br /> In view of the above analysis, the author believes that in order to have a macro and in-depth understanding of the cultural exchanges between China and Korea in modern times.It is necessary for us to make a comparative study of literary translation between the two countries from 1894 to 1949. Only by putting literary translation activities into a larger social and historical context can we have a clearer understanding of the translation practices of the two countries at that time.Therefore, from the perspective of translation history, this paper will explore the history of literary translation in China and Korea under the trend of western learning to the East, compare the commonness and individuality of the two countries' literary translation practices, explore the historical information behind the practices, and finally achieve the purpose of restoring the history of cultural (literary) exchanges between the two countries.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:34, 11 December 2021 (UTC)<br /> <br /> ==2. The origin and development of modern translation in both countries ==<br /> After being opened to the outside world, western civilization flooded in. China and North Korea, which had been pursuing the policy of &quot;closing the door to the outside world&quot;, began to &quot;open their eyes to the world&quot;.From the government to the people, there has been an upsurge in the introduction of advanced Western civilization.Translation plays an important, even decisive role in this process.<br /> ====2.1The historical evolution of Modern Translation in China====<br /> As is known to all, Among the three East Asian countries, China is the first to pay attention to the West and understand and learn the West through translation.In the 1860s, after the Westernization Movement, a climax of modern Chinese translation began slowly.Strictly speaking, this translation period can be further divided into two stages, namely, with the Sino-Japanese War of 1894 as the dividing line, the early stage was the translation period dominated by westernization school, and the later stage was the translation period dominated by reformists.If the translation during the Westernization Movement was the primary stage of modern Western learning translation in China, there were still many problems, then the translation activities led by reformists such as Kang Youwei, Liang Qichao and Yan Fu had a greater development in terms of scale, significance and function.From the perspective of translation history, they set up translation institutes and translated western books widely(Especially those that had a great influence on Meiji Restoration in Japan.)Training translation talents, etc.Its scale, breadth of subjects, quantity and quality are unmatched by translation in the Westernization period.It should be noted that since the 1880s, China's interest in learning from the West has shifted from science to politics, education system and so on.In the late Qing Dynasty and early period, literary works gradually became the main object of translation activities.In the minds of the Vixinists represented by Liang Qichao, novels have become the most appropriate tool for political reform, popular enlightenment and the modernization of the country.Thus, beginning in the late 19th and early 20th centuries,Foreign literature has been widely translated into China, and communication channels include not only modern media such as newspapers and magazines, but also single-line books and large-scale translation literature series, which have also produced a series of arguments and discussions on translation methods and techniques.Modern Chinese translation has also entered a new period, that is, from the Ming and Qing period of scientific and technological translation as the mainstream gradually to culture / literature / literary translation as the core of the translation activities period.Overall, the translation of modern foreign literature in China from the end of the 19th century to the period 1949 can be broken down into the following three stages.<br /> The first stage was from the late Qing Dynasty and the early Republic of China to the May 4th Movement in 1919.In December 1898, Liang Qichao translated The Japanese political novel The Adventure of The Beautiful Woman in Qingyi Daily. In 1900, Zhou translated one of the most influential works in Japanese political fiction, Yano Ryuki's &quot;On The Classics of America&quot;.Since then, many Japanese political novels have been translated and introduced to China.After a more concentrated translation of political novels, other genres, such as history, science and the popular detective novels, have also been introduced.After 1907, a variety of modern literary magazines sprang up, and a large number of translated novels were published in these magazines in serial form, among which the serialized translated novels in magazines such as &quot;Novel Forest&quot; and &quot;New Novel Cluster&quot; even occupied absolute space, forming the first climax of foreign novel translation.However, it should be emphasized that the translation of literary works in this period was still in the exploratory stage,Although there are a large number of works, there are problems in the selection of works, translation skills and strategies.<br /> The second period is 1916 to 1936. This period can be further subdivided into the May Fourth Movement period and the Left Coalition Period.With the development of the New literature movement, Chinese literary translation has entered the most glorious period in the history of translation.Compared with the late Qing Dynasty, literary translation in this period was larger in scale, higher in quantity and quality, and its influence was unprecedented.It is worth emphasizing that almost all the heavyweights in the history of modern Chinese literature have participated in the translation and introduction.In addition to translation works, they also introduced various literary and artistic thoughts, and actively explored and discussed translation methods and theories.Especially with their active advocacy and hard work, The translation industry in China has been closely integrated with the struggle against imperialism and feudalism.It completely changed the chaotic and unprincipled state of translation circles before the May 4th Movement.In addition, it was from this time that China's translation of Soviet/Russian literature gradually reached its peak.It can be said that the mainstream of Chinese literature translation in the 1930s was Marxist literary trend of thought and progressive literature (especially Soviet/Russian literature).Of course, in addition to Russian/Soviet literature, this period has translated the literature of Britain, The United States, Japan, France, Germany and southeast Northern Europe and Asia.<br /> The third period is from 1937 to 1949. After the war of Resistance against Japan broke out.The translation community, like the rest of the country, has concentrated all its efforts on the cause of saving the nation from extinction and striving for liberation.Therefore, the pace of development of Translation in China slowed down during this period.In spite of this, Chinese writers and translators have overcome various difficulties and translated and published many excellent foreign literary works.During this period, there was a wide range of translations, ranging from western European classical literature to war literature at that time, and even ancient Greek literature and Jewish literature.In terms of genres, there are novels, poems, plays, prose and even some academic works on literary history.A number of famous translators in the history of Chinese translation literature, such as Zhu Shenghao, Ge Baoquan, Fu Lei, Liang Shiqiu, Lin Yutang and so on, are active in literary translation.Of course, the biggest characteristic of this period was the translation of the Soviet Union and other countries anti-fascist war works, in particular, the establishment of the revolutionary translation group &quot;Times Press&quot;, published the revolutionary translation publication &quot;Soviet Literature&quot;, a large number of Soviet literary and artistic works.<br /> <br /> ====2.2 The situation of modern and contemporary Translation on the Korean Peninsula and the Influence of China==<br /> ==<br /> From the end of the 19th century, western civilization began to flow into East Asia on a large scale, and Korea was further plunged into the situation of internal troubles and foreign aggression. Faced with the complicated situation at home and abroad, the enlightened intellectuals of Korea further realized that translating Western books was an important task at that time. As early as 1886, The &quot;Seoul Weekly&quot; published by Powen Bureau had a column specially emphasizing the importance of translation, and proposed to establish a special translation agency to translate foreign books. And six years later, another important newspaper of the day 《Huangcheng News 》also commented, stressing that translation is an important means to enrich the country and strengthen the army and realize modern civilization. We call for the establishment of specialized translation institutions under the guidance of the government &quot;to strengthen the guidance and management of translation. On behalf of this, not only all kinds of news media actively propagated, but also some intellectuals at that time called for the realization of civilization and the prosperity of the country and the strength of the army by translating overseas literature and learning advanced western experience. As a result, the Korean Peninsula at that time set off a boom in the translation of overseas works, especially literary works. Of course, as in China, one of the preconditions for translating Western books in the Korean Peninsula was the development of modern media, which provided a platform for the dissemination of written works at that time. After the 1895-1895 revolution, modern schools were established one after another, and special language schools were set up, which played a positive role in understanding overseas and spreading Western culture, and reserved talents for the translation and introduction of foreign literature.<br /> Generally speaking, the history of translation of foreign works on the Korean Peninsula from 1895 to 1949 can be divided into the following five stages: Patriotic enlightenment period (1895-1910), translation literature awakening period (1911-1919), translation into the proper period (1920-1935), dark Period (1936-1945), Regeneration period (1945 ~1949). We can refer to Kim Byung-chul's Studies on the History of Modern Korean Translation Literature, the earliest and only work on the history of modern Korean Translation literature. However, it is worth noting that Kim Byung-chul's pioneering work has carefully combed and studied the translation history of modern Korean literature from both macro and micro perspectives. However, there is no introduction to the translation of Chinese and Japanese literature. In fact, in the whole modern and modern period, although the communication between China and South Korea seems not as active and close as that in ancient times, the spiritual, political and cultural ties that have connected the two countries for thousands of years have not disappeared overnight. This point can be seen from the early stage of The History of Korean translated literature with China as the medium of translation activities and the late continuous translation of Modern Chinese literature.<br /> The first stage (1895-1910) is the period of patriotic enlightenment，The main function of translation in this period was &quot;enlightenment of civilization, independence, social and political enlightenment&quot;, and the translation activities inevitably had obvious purpose and utility. The patriotic enlighteners represented by Xuan CAI, Zhang Zhiyuan, Shen Caihao and Zhou Shijing received Chinese education from childhood and were deeply influenced by Confucian culture. Most of the works translated from The Korean Peninsula during this period were biographies of great men, history of the war, history of independence and geographical history. Almost all the translated works are from Chinese and Japanese versions. According to statistics, there were about 37 separate editions of such works translated in the Korean Peninsula before 1910, among which 16 were based on Chinese translations, not including those published in newspapers and magazines. In particular, it is worth emphasizing the important works in the early history of Korean literature, such as The History of The Fall of Vietnam, the Biography of the Three Masters of the Founding of Italy, and so on.The Biography of the Patriotic Lady was introduced to the Korean Peninsula based on the Chinese version. In addition, the Japanese Ryoki Yano's Korean single version of The Book On The Nation and the United States (1908, Translated by Hyun Gonglian) was based on zhou Kui's Chinese version in 1907. It is also highly likely that The first western literary work to be officially translated into Korea, Robin Sun Crusoe (1908, translated by Kim Chan), was translated into Chinese. In a word, China's influence cannot be ignored in the history of translated literature during the Korean civilization period.<br /> The second stage (1910 ~ 1919) is called &quot;the Awakening period of Translated literature&quot;. The translation activities of this period did have many characteristics different from those of the previous period. For example, many translations clearly identify the original author and translator; There appeared some literary magazines that paid attention to translation, such as Youth, New Star, Youth, Light of Learning and New Wenjie.“Three Lights&quot;, and &quot;Tai Xi Literature and Art News&quot; founded in 1918 with the main purpose of translating foreign literary works; At the beginning, it was consciously emphasized that translation should be based on the original text rather than through a third language. Translation methods also began to emphasize the separation from the earlier simple emphasis on the transmission of content translation, summary translation, abbreviated translation, etc. It puts forward the importance of respecting the original text and being faithful to the original text, and actively practices it. Kim Il and other important figures in the history of Korean translation literature have officially started their translation activities. And so on. All these indicate that the translation activities on the Korean Peninsula have &quot;awakened&quot; and are ready for further progress on the right track.<br /> Generally speaking, since 1908, when Juvenile was first published，The Translated literature of the Korean Peninsula further broke away from the original utilitarian and purist nature and began to enter the era of &quot;pure literature and art&quot; translation. Since then, a great deal of Western literature has been translated into The Korean peninsula, and the quality of translation in this period is significantly higher than that of the Patriotic Enlightenment period. In addition to new novelists such as Lee Sang-hyup, Lee Hae-jo and Ahn Guk-seon, the translators also include famous figures in the history of literature such as Choi Nam-seon, Hong Myung-hee and Lee Kwang-soo, as well as some publishers and media workers. It is worth noting that some scholars believe that literary exchanges between China and Korea ended after Japan annexed the Korean Peninsula in 1910. This view is obviously somewhat arbitrary. According to incomplete statistics, at least 20 Chinese translations were introduced to the Korean Peninsula through the medium of Chinese translations, although the translation activities based on Chinese translations were not as active as in the Enlightenment period. These works include not only reprints of Chinese vernacular novels in Ming and Qing Dynasties, but also western novels based on Chinese translations. Among these Chinese translations of western novels, 8 are from the large western literature translation series &quot;Shuobo Congshu&quot;, which was planned and published by the Shanghai Commercial Press in 1903. Choi Chan-sik, a famous writer of new novels at the time, recalled that recalled that he began writing a new novel after translating a book in the &quot;Shaobo Series&quot; published in Shanghai, China. These data show that even at a time when Japan's control over the Korean Peninsula was increasing, China's translation and media activities still have a certain influence on Korean intellectuals. In other words, under the new historical conditions, the cultural exchanges between the two countries are still struggling to continue in a new form.<br /> The third stage (1920-1935) marked the beginning of joseon's translation literature. According to Kim byung-chul's statistics, at least 600 foreign literary works have been translated to the Korean Peninsula in various forms since the 1920s, Genres include fiction, poetry, drama, essays, fairy tales, and some literary criticism, Countries involved Britain, the United States, Germany, France, Russia, India and so on. Of course, this statistic does not include the translation of Chinese literature. In fact, after the 1920s, one of the biggest changes in the history of Sino-Korean translation was the movement that was then in China and the new literary works began to be translated and introduced to the Korean Peninsula. According to incomplete statistics, about 30 kinds of modern Chinese literary works including novels were translated and translated in the Korean Peninsula during the colonial period (In addition to the only collection of Chinese Short Stories during the colonial period), 16 plays, 41 poems, 3 essays, 1 fairy tale, etc., and more than a dozen literary criticism. If we add the Chinese classical literature translated in this period, we can say that after 1920, the translation of Chinese literature in the Korean Peninsula is relatively comprehensive and continuous, which should not be excluded from the history of Korean translated literature.<br /> The fourth stage (1936-1945) was a dark period for the entire Korean Peninsula. In terms of translated literature, Japan has strengthened its control over public opinion and media by strengthening its policy of suppressing national language, The flood of Japanese books, coupled with the growing economic collapse on the Korean peninsula, has put pressure on the publishing industry and reduced the number of magazines, Access to foreign books has also been blocked, resulting in a huge blow to translation activities on the Korean Peninsula. This was the darkest period in the history of Translated literature on the Korean Peninsula. Although there were sporadic translations of Chinese literary works, they only catered to the political needs of the Japanese colonial government and chose some works that were irrelevant to politics and even covered up and beautified its militarist ambitions. In 1940, for example, Three Thousand Miles magazine ran a special collection of &quot;New Chinese literature,&quot;The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. The content of the works is either daily life, love or traditional art, which has nothing to do with politics, and the original translations are entirely dependent on Japanese translations. <br /> In the fifth stage (1945-1949), the Korean Peninsula was finally liberated from Japanese colonial rule. The country was in ruins and all walks of life seemed to be full of hope, but at the same time, it was in a sudden chaos. At this time, translation has gradually entered the recovery period. From the point of view of countries, the United States and the Soviet Union were the most translated works, which obviously reflected the political situation and ideology at that time. However, the translation and study of modern Chinese literature also ushered in a brief bright period. Many researchers from academic schools joined the ranks of translation, and the translation of their works also moved toward specialization and systematization, with the emergence of selected Modern Chinese Short Stories (1946), Short Stories of Lu Xun (1946), Selected Modern Chinese Poems (1947) and other individual editions. He even published the history of Modern Chinese Literature (1949), the first book of Chinese studies in Korea. Compared with the colonial period, translation at this time was no longer subject to many restrictions, and further got rid of the early enlightenment and utilitarian color in nature. It began to attempt to approach modern Chinese literary works from the perspective of aesthetics and pure literature and carried out systematic and professional research. Translators seem to want to make up for the many regrets of the colonial period and are eager to translate and study modern Chinese literature in an all-round way. Unfortunately, this boom came to an abrupt end after the outbreak of the war in 1950, and The cause of Chinese literary translation fell into recession again.<br /> <br /> ==3. Differences and Similarities in the translation history of Modern Chinese and Korean literature==<br /> Differences and similarities in the translation history of Modern Chinese and Korean literature<br /> As is known to all, since the 1970s, translation studies have achieved a &quot;cultural&quot; shift, and the scope of research has expanded from the purely linguistic category to the non-linguistic category of culture, ideology, power relations, politics and so on.The literariness and thinking of literary works determine that literary translation has the dual orientation of ideology and poetics.Therefore, the study of literary translation should be connected with the socio-historical background and the poetic background so as to analyze and explain the important translation phenomena in depth.Throughout the history of modern literary translation in China and South Korea, we will find that the biggest similarity is that the &quot;cultural political practice&quot; (Venuti) of translation has always been controlled by ideology.Under the environment of western learning spreading eastward, one of the main social ideologies in East Asia was&quot;Modern transformation&quot;.As an important means of modernization transformation, translation not only has an impact on the political and economic development of China and Korea, but also plays an important role in the two countries' acceptance of Western civilization, dissemination of new knowledge, formation of new culture, and the development of their own language and literature.In the process of sorting out the translation history of modern Chinese and Korean literature, we can clearly find that there are many similarities and intersections, and of course there are individual differences.Whether similarities or differences arise, some of them are related to the social ideology of the two countries, and some are related to the influence of the translator's personal ideology.It can be said that ideology permeates all aspects of modern translation in both countries, especially the change and development of social ideology plays a significant role in the evolution of translation.Below, this paper will compare and analyze the similarities and differences of literary translation between the two countries from several aspects.<br /> (1) The nature and motivation of translation<br /> In terms of the nature of translation, the modern translation activities in China and South Korea have obvious utilitarian, effective and political characteristics.Before the formal launch of literary translation, China had gone through a long stage of translating and introducing western scientific and technological books for the purpose of learning from the West, strengthening industrial development and achieving a prosperous country and a strong army.After the failure of the Reform movement of 1898, the development of Chinese foreign literature translation was in fact based on the translation of novels.One of the reasons is that Liang Qichao, the leader of the Reformists, put forward the slogan of &quot;novel revolution&quot; and advocated the translation of political novels, blowing the horn of literary translation. At the same time, a group of literary translators represented by Lin Shu actively engaged in translation practice, which also promoted the development of literary translation at that time.At that time, the purpose of literary translation was also to enlightening the people, reforming the society and giving play to the unique role of literary thought in shaping the &quot;consciousness of the world&quot;.After the May 4th Movement, political demands still played a leading role in the selection of translators despite literary factors.On the other hand, the Korean Peninsula, because of the late opening of port and the depth of the country's internal troubles and foreign aggression, had no time to translate western literature as China and Japan did in terms of promoting industrial development and enriching the country and strengthening its armed forces.For them, translation is first of all a means of understanding the outside world, and its direct purpose is to get rid of the control of foreign forces and achieve independence.Therefore, the modern translation of the Korean Peninsula did not go through the stage of large-scale scientific translation, but from the very beginning, a part of social science translation and a large number of literary translation, including political novels, biographies of great men and so on.In particular, the translation of literary works has always occupied an important position in the modern translation of the Korean Peninsula.It is worth mentioning that liang Qichao had a great influence on literary translation during the Period of Korean Civilization.It was under his influence that a large number of political novels were translated and introduced to the Korean Peninsula, and played an important role in the transformation of thoughts and concepts in the Korean Peninsula in the modern period and the emergence and development of modern literature.Of course, after entering the period of colonial rule, the Translation of the Korean Peninsula became more colonial,In many ways, it is more influenced and restricted by Japan. Although there is also the pursuit of literature, the final translation inevitably has a strong political nature.In a word, the translation activities in the first half of the 20th century in both countries are determined by both literary factors and social ideology, but in the final analysis, the latter always plays a dominant role.Due to the special historical environment and similar fate, translation in both countries has strong utilitarian, utility and political characteristics to a large extent, which are the manifestation of the &quot;manipulation&quot; of translation by the ideological form.<br /> (2) The source of the translation<br /> There is no doubt that in all stages of modern translation history, the sources of translated works in the two countries are closely related to Japan, but there are differences in the specific range of sources and degree of dependence on Japan.In fact, before the late Qing Dynasty, a large number of Western scientific and technological books translated in China were basically based on the original Western language.In the translation period dominated by the Reformists, due to the vigorous development of Japanese translation and the characteristics of easy learning and understanding of Japanese, Liang Qichao and Kang Youwei advocated the translation of foreign works from Japanese. It was not until then that A large number of Japanese translations were carried out in China.<br /> After the May 4th Movement, Translation in China flourished, with translators of various languages appearing in large numbers and many intellectuals participating in translation activities.At this time, the original versions of Chinese translations are also varied, including Japanese and English versions, and many are directly translated from the original.On the other hand, due to the influence of history, during the whole period of the Korean Peninsula, the translation of foreign books mainly consisted of Japanese and Chinese versions, and few of them were directly translated from the original.After entering the period of colonial rule, due to Japan's rule and influence on the Korean Peninsula in various fields, there were fewer and fewer translation cases based on The Chinese version, and the Japanese version took the dominant position.However, due to the increasing number of intellectuals focusing on Western language and literature (such as the emergence of the &quot;Overseas Literature School&quot; in 1926), the call for translation based on the original text became stronger and stronger.After all, most of the Korean intellectuals of the &quot;overseas literary school&quot; studied in Japan,Therefore, although they put forward the slogan of &quot;translation from the original text&quot;, their translation activities are still directly or indirectly influenced by the Japanese knowledge system.In short, if the modern times of East Asia are &quot;modern times of translation&quot;, as a bridge of translation in East Asia, Japanese translation is based on the original text or English.In China, there are both literal translation of the original text and retranslation of English and Japanese versions. On the other hand, Korean translation sources are a little bit unitary, basically retranslating some Chinese and most Japanese versions.However, from another point of view, the translation path of the Korean Peninsula at that time was the most complicated among the three countries, which could be the path of &quot;Japanese → Korean&quot;, &quot;Western → Chinese → Korean&quot; or even &quot;Western → Japanese → Chinese → Korean&quot;.<br /> At that time, many Korean intellectuals were fluent in both Chinese and Japanese, so it was difficult to refer to only one source in the translation process.For example, The book On The Classics and The United States (1908), marked with the &quot;translation&quot; of Xuan Gonglian, was published with reference to both the Japanese and Chinese versions.Kim Kyo-je, a famous writer of new novels in the early modern period, translated or reprinted 11 novels at least four were translated to the Korean Peninsula through the path of &quot;Western → Chinese → Korean&quot;;While Li Haichao translated Iron World (1908), the translation path is &quot;Western → Japanese → Chinese → Korean&quot; .<br /> In Korea at that time, this kind of double, triple or even multiple retranslation is very common. For this reason, the modern Korean Peninsula is also called &quot;retranslated modern times&quot; by scholars.<br /> (3) Topic selection and content of the translated work<br /> Corresponding to the nature, motivation and characteristics of translation, there are not only similarities and intersecting points, but also their own characteristics in the topic selection of translated works.For example, the pilgrim's Progress, a religious novel by English novelist John Bunyan (1628-1688), was among the first western literary works translated in both countries.<br /> This fact reflects the important role of western missionaries in the translation history of the two countries.Aesop's Fables is also one of the earliest and most frequently translated western literary works in both countries.Aesop's Fables was translated many times in both countries and included in the textbooks of the time as a children's book.After entering the modern and contemporary period, both countries highly respected historical and biographical works and political novels, and had a period of concentrated translation.For example, political novels such as &quot;A Journey with the Wind&quot;, &quot;Jingguo Meiyu&quot; and &quot;Iron World&quot; have been translated into Chinese and English respectively.In addition, many historical and biographical works (especially the history of subjugations) were translated into The Korean Peninsula through Chinese media at that time, such as The Founding of Switzerland and Fifteen Little Heroes. As well as liang Qichao's writings or translations of the hundred Days' Coup, The History of the Fall of Vietnam, the biography of the three Heroes of the Founding of Italia, The biography of Madame Roland, and the biography of Hungarian patriot Gasus, etc.History books such as A New History of Tai Xi, a Brief History of Russia, A War in the Middle East and modern History of Egypt were also translated from Chinese versions. In the whole period of civilization, the Korean Peninsula concentrated on the translation of history, biographical works and political novels, although there is no lack of Japanese influence, but obviously The Influence of China can not be ignored.Due to reasons such as politics, current affairs and the market, the two countries in politics, history and biography of before and after the translation in the first decade of the 20th century gradually into the low tide, and other types of novels, such as science fiction, detective novels, western pure literary fiction and gradually be translated a lot, at the same time, poetry translation have greater development.It is worth mentioning that translation in both countries reached a new climax after the late decade of the first decade of the 20th century.In terms of the number and diversity of genres, China is far more diverse than The Korean Peninsula, but there are some interesting intersections in the literary translation topics of the two countries, such as Shakespeare, Hardy, Stevenson and Conan Doyle in The UK, Tolstoy, Gorky and Chekov in Russia, Tagore in India,Norway's Ibsen and other works have had a great influence in both countries.It is worth mentioning that there are obvious differences between the two countries in the topic selection of translated works as follows. The first is the translation of Japanese literature<br /> The problem. As we all know, Japanese literature plays a very important role in the history of Chinese translation of foreign literature in the 20th century.On the Korean Peninsula, although the influence of Japanese literature is beyond doubt, and the translation of Japanese literature in the first half of the 20th century can be said to run through the whole modern translation activities of the Korean Peninsula, but the translation of Japanese literature in the Korean Peninsula itself is very few.<br /> The reasons are mainly related to the special political and historical background of the Korean Peninsula and the control and infiltration of Japanese language in the Korean Peninsula after entering the colonial period, as well as the role of national emotional factors.Secondly, the translation and introduction of the other side's literature. In the first half of the 20th century, the literature of the two countries was not the main target of translation in each other's country, but this does not mean that there is no overlap between them. On the whole, the Korean Peninsula paid more and deeper attention to Chinese literature than China did to Korean literature during this period.After entering the modern society, under the extremely complicated and difficult cultural environment, the Korean Peninsula continued to translate Chinese vernacular novels and some classical poems in the Ming and Qing dynasties, and at the same time carried out a relatively concentrated translation of Liang Qichao, the pioneer of Chinese novel revolution. However, what is more noteworthy is his continuous translation and introduction of New Chinese literature, which started in the second half of the 1910s.Due to the special historical and geographical relationship, Korea is the first country in the world to notice China's new cultural movement except Japan. At that time, many magazines and newspapers on the Korean Peninsula introduced and reported the New Chinese literature. Some Korean intellectuals had deep feelings about the innovative atmosphere in The Chinese literary circle and hoped to provide necessary reference for the improvement and innovation of their own literature through the translation and introduction of The new Chinese literature.In a word, during the Period of Japanese rule, the Translation and introduction of modern Chinese literature in The Korean Peninsula was quite comprehensive, and many famous writers and works in the history of Chinese literature were involved in the topic selection, which played an important role in the study of Chinese literature in Korea. On the contrary, China's translation of Korean literature at that time was very limited, mainly due to the concern of &quot;weak and weak ethnic literature&quot;, and also influenced by the war ideology of anti-japanese and national salvation, nationalism. However, in the huge history of modern Chinese literature translation, the translation of Korean literature is just a drop in the ocean and has not received enough attention. All in all, the depth and breadth of the translation of each other's works is extremely unbalanced.<br /> (4) The translator's main body, translation strategies and methods<br /> There are also similarities between the two countries on the subject of translators in the history of modern translation literature. In the early stage of translation activities, western missionaries played a great role. Later, famous intellectuals, social activists and literary scholars of the two countries realized the importance of translation, actively participated in translation activities, and became the leading leaders of modern translation in the two countries.For example, yan Fu, Liang Qichao and Lin Shu were active translators in early China, while xuan CAI, Pu Yinzhi, Shen Caihao and other famous scholars, thinkers and social activists led the translation during the Korean Peninsula's enlightenment period. After entering the decade of the 20th century, the translation of the two countries gradually entered the climax.Many Chinese writers, including Lu Xun, Guo Moruo and Zhou Zuoren, actively translated while writing. Choi Nam-sun and Lee Kwang-soo, leaders of Korean literature in the first decade of the 20th century, also actively translated their works.In addition, famous writers of new novels such as Lee Hae-jo, Ahn Guk-seon, and Choi Chan-sik were motivated and motivated by translation activities. With the development of translation, a number of specialized literary translators have emerged in both countries. In addition, some new women at that time also participated in the translation, such as Bing Xin from China and Kim Myung-soon from Korea.In terms of translation strategies or ways, early modern translation system is far from mature, highly standard translation way, utilitarian purpose, color thick, many translators from themselves and the needs of the audience, or excerpts and delete any reduction of the original (AD, Jane), or add their own opinions and comments in the process of translation, the tai shang ganying pian), Or in the form of translation only summarize the general idea (synopsis), for example, liang Qichao and Cui Nanshan's translation to a large extent are abridged, synopsis or translation.Generally speaking, the forms and methods of translation at that time were characterized by diversity and hybridity, which were similar in China and Korea. The reason is related to the mainstream ideology of the translation leaders who hoped to enlighten the people, enrich the country and strengthen the army through translation as soon as possible.<br /> (5) Disputes on &quot;Literary translation&quot;<br /> After literary translation gradually got on the right track and became the mainstream of translation works in the two countries, translators in the two countries gained further insights on the application, methods and techniques of translation and gradually began to express their own views on translation, whose discussions cover all aspects of translation. Such as translation methods, translation skills, translation and the status of translators, the role of translation. The opinions of different translators are bound to be different. Therefore, in the modern and contemporary period, both China and South Korea had debates on translation (literary translation). The focus and theme of the debate are similar, such as &quot;translatable or untranslatable&quot;, &quot;literal translation versus free translation&quot; and so on.It is well known that in the history of modern Chinese translation, especially in the May Fourth Movement period, many writers began their literary career by translating foreign literature, and most of them published discussions on translation. The differences between different translators and groups have led to several famous debates in the history of Chinese translation. For example, lu Xun and Zhou Zuoren proposed Literal translation and related debates are typical examples. In addition, in the history of modern Chinese translation, there are also debates on &quot;translated names&quot;, &quot;translatable or not translatable literary works&quot;, translation methods such as mistranlation, hard translation and dead translation, and translation paths such as literal translation or retranslation.The 1920s was a period when the history of modern and contemporary translation in Korea was on the right track. Many newspapers and magazines published discussions on translation and related debates. In the history of modern translation on the Korean Peninsula, one of the most famous disputes about translation is the dispute between Jin Yi and Liang Zhudong about &quot;literal translation&quot; and &quot;free translation&quot; in poetry translation. Liang zhudong believes that poetry is untranslatable and should be literal compared with free translation. Jin Yi believes that although poetry is untranslatable, if translators exert their own subjective initiative, it can completely improve the value of translated poetry and even become a new creation. However, it is interesting that although Liang zhudong praised the method of &quot;literal translation&quot;, he criticized the &quot;overseas literature school&quot; that focused on foreign literature at that time for being too rigid in the way of literal translation, and believed that &quot;literal translation&quot; should be organically combined with &quot;free translation&quot;.In fact, the debate between literal translation and free translation, or &quot;domestication&quot; and &quot;foreignization&quot;, is closely related to ideology.<br /> The debate between translators in the two countries over these issues is actually carried out at the ideological level. According to venuti, a famous translation theorist of deconstruction school, the choice of translation strategy is determined by ideology.<br /> (6) The influence of translation on the languages and literature of the two countries<br /> In fact, the greatest influence of modern literary translation on China and South Korea is reflected in the development of characters and literature. First of all, translation must be carried out with language as the carrier. Under normal circumstances, the translated language is naturally the lingua franca of a country and a nation, but for China and South Korea in the late 19th and 20th centuries, a common problem emerged in the process of translation in terms of language carrier: At that time, both countries had two parallel language systems, which coincided with the social and cultural transition, so language translation became a very interesting topic.As we all know, in the late 19th century and the early 20th century, There were two languages in China: Classical Chinese and vernacular Chinese. Vernacular Chinese was still in the ascendant, while classical Chinese still played an important role in written and literary translation. Of course, the classical Chinese at this time refers to the late Qing Dynasty and the early Republic of China common &quot;shallow classical Chinese&quot;, it is different from the past obscure ancient prose, but in classical Chinese mixed with common sayings, is a kind of literary language between ancient Classical Chinese and vernacular.For example, Lin Shu, a great modern translator, translated foreign literature in classical Chinese. His translation was not only welcomed by readers at that time, but also had a great influence on many famous Chinese intellectuals. In the late Qing Dynasty and the early Republic of China, there were both classical Chinese and vernacular Chinese translations, and the classical Chinese translations were more than the vernacular ones, but basically the two languages co-existed peacefully. In the process of translation, the needs of the audience should be considered. The same translator can translate in both vernacular and classical Chinese. The same foreign novel may have both classical and vernacular translations.It was not until after the New Culture Movement that the vernacular style gradually occupied the main position in written language. After the 1920s, the translated works in China were mainly in vernacular. For the development of modern Chinese vernacular, it can be said that the impact of translation is extremely far-reaching. Chinese vernacular can be divided into &quot;traditional vernacular&quot; and &quot;modern vernacular&quot;.The traditional vernacular is based on a Dream of Red Mansions.<br /> The vernacular of China represented by such vernacular classics as Water Margin, which is not influenced by western language. The &quot;modern vernacular&quot; is based on the traditional vernacular, influenced by oral and ancient prose and with the color of European, that is, the May 4th Movement advocated vernacular, namely the so-called European vernacular.It is worth noting that this Kind of European vernacular was actually created by western missionaries in China at that time, and the tool of missionaries to create European vernacular is translation. In order to spread religion and western culture smoothly, they translated a large number of Western books, including holy books, and consciously chose words and styles more suitable for ordinary people to read in the process of translation, which was the prototype of vernacular Chinese vigorously advocated by the May Fourth Movement.Similar to the situation in China, the Korean Peninsula in the late 19th and early 20th centuries also had two basic styles, namely, the mixed style of Chinese and Chinese and the pure Style of Chinese. It was only after the 1894-1895 Revolution that the Korean Peninsula's national language began to be widely used. It takes time for any language style to emerge and mature, and the Korean Peninsula's &quot;pure Korean style&quot; is no exception,In 1921, Korean language researchers formed the Korean Language Research Society under the influence of the Zhou Dynasty, which served as an opportunity for the further establishment of the modern Korean language. Before this, mixed Chinese and Korean language played an important role in the written language of the Korean Peninsula for a long time.In fact, the so-called mixed Chinese characters are based on Chinese characters, sometimes using Korean characters. The difference is that some mark Korean characters on Chinese characters, and some do not even mark Korean characters, but only Chinese characters. There is another special case, that is, the pure Chinese style with Korean auxiliary words and endings, such as the &quot;hanging out Chinese style&quot; used by Shen Caihao in the translation of the Biography of the Three Heroes of the Foundation of Itri.It is worth mentioning that it was also western missionaries who initially carried out translation activities in Korean. In order to preach, they carried out translation activities mainly aimed at the &quot;Bible&quot; in the Korean Peninsula, using the Korean language, which was not popular and was not valued by the Korean intellectuals at that time. The purpose of using The Korean language was to make the translated holy book easier for more ordinary people to accept. Kim Byeong-cheol holds that it is the translation of sacred books in the native Korean language that gave birth to the main form of modern literature on the Korean Peninsula, namely the &quot;new novel&quot;, and thus promoted the &quot;unity of language and language&quot; and the emergence of modern literature in Korea.In general, the influence of translation on the development of Chinese and Korean characters and literature is far more than that. It can be said that the expansion of sentence structure, the change of style, the enrichment of vocabulary, the improvement of expressive force and the perfection of grammar system of the two languages are all inseparable from translation. In a word, translation has played an indispensable role in the unification of language and language in the history of Chinese and English literature. In addition to its role in language, translation also has a profound influence on the development of modern literature in both countries. As is known to all, the translation and introduction of a large number of foreign novels not only brought strong shock and impact to the literary circles of the two countries at that time, but also provided a lot of reference for the realization of the literary transformation of the two countries.It can be said that in the process of the collision, integration and evolution of eastern and western literature, literary translation plays a decisive external role in the transformation of Chinese and Korean literature from classical form to modern form, and has a great impact on the literary concept, literary type, narrative mode and expression mode. In this regard, researchers in China and South Korea have given positive descriptions.<br /> ==4. conclusion==<br /> There are many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the east, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries have carried out the exploration of saving the nation from extinction, and translation is an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of modern and contemporary literature in the two countries also presents many similarities and even intersecting points. As analyzed above, the most obvious common point in the modern translation history of China and Korea is ideology Influence throughout. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;, and translation was the driving force for the modernization transformation process of the two countries. Therefore, utilitarianism and purposefulness run through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example, the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. It can be said that it is because of the influence of the subliminal form of the western learning spreading to the east that the modern and modern translations of the two countries show many similarities or similarities. Comparing the literary translation of the two countries in terms of specific content, we can find many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities have broadened the horizons of the people of the two countries and enriched their languages, literature and even culture. <br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation, and the influence and status of translation in the history of national literature, Chinese modern translation is obviously higher. The main reason is that the translation environment and background of the two countries at that time are different, that is, the difference between complete colonies and semi-colonies. Although the Qing Dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the contemporary and contemporary literary exchanges between the two countries, and at the same time to provide necessary background for the mutual translation and introduction of the contemporary and contemporary literature of the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalizes and arranges the subject from a macro perspective, and many details are not developed in depth. Translated works by the capacity of, for example, the sources of the related works and so on, for more exist in the two countries pay fork points to explore, in the evaluation of literature translation of words between the two countries and the specific influence of literature, especially under the background of their literary translation between the two countries the properties and significance of literary translation, etc, if you can carry out further discussion and exploration of the content, The research results will be more rich and three-dimensional.<br /> <br /> <br /> There were many similarities between China and South Korea in modern times. Under the environment of western learning spreading to the East, both of them were knocked out of the country by the West, suffered the invasion of western powers and Japan successively, and passively started the journey of modernization. Under the circumstance of deepening national crisis of domestic and foreign invasion, the enlightened intellectuals of the two countries had carried out the exploration of saving the nation from extinction.Translation was an important means for them to achieve this goal. To be specific, the historical context of the spreading of Western learning from the end of the 19th century endowed the two countries with unique historical characteristics. Due to the similarity of historical, cultural and political background and mainstream ideology, the translation of literature in the two countries also presented many similarities and even intersecting points. As analyzed above, the most obvious common point was ideology influence. For China and Korea at that time, one of the mainstream ideologies was &quot;modernization transformation&quot;,for which translation was the driving force. Therefore, utilitarianism and purposefulness ran through the development of modern translation in both countries. In addition to the mainstream social ideology, the translator's personal ideology also has a great influence on literary translation in both countries.For example,the early translation phenomenon led by Western missionaries and the later translation activities led by intellectuals of the two countries were all carried out by translators for their personal purposes under the influence of the general environment at that time. Without doubt, the influence of the subliminal form of the western learning spreading to the east constituted similarities between the two countries.Comparing the literary translation of the two countries in terms of specific content,we found many similarities in details. For example, western missionaries played an important role at the beginning. After entering the 20th century, the translation of both countries was deeply influenced by Japan. The translation groups of the two countries were the best intellectuals and representatives of the new culture at that time. When they translated foreign works, they also carried out various discussions and even debates about translation. Translation activities had broadened the horizons of the people and enriched their languages, literature and even culture.<br /> <br /> It is worth mentioning that cultural exchanges between the two countries have also been continued through translation. Of course, due to the differences in specific situations, there are some differences in literary translation between the two countries while showing common features. The author believes that the biggest difference lies in the scale of translation. To be specific, from the number of translated works and translators, the discussion and construction of translation theories, the importance attached to translation to the influence and status of translation in the history of national literature, Chinese modern translation was obviously higher. The main reason was that the translation environment and background of the two countries at that time were different, that is, the difference between complete colonies and semi-colonies. Although the Qing dynasty fell under the background of the competition of western powers, China did not completely become a colony of any power, so it was relatively free and independent in political and cultural development. However, because Korea was annexed and ruled by Japan, it was difficult to develop modernization independently. The whole society was highly dependent on Japan, and it was also greatly restricted and influenced by Japan in terms of ideology. Translation activities were no exception. <br /> <br /> As mentioned above, the purpose of the author's comparative study of Chinese and Korean contemporary literature translation is to restore the literary exchanges between the two countries, and at the same time to provide necessary background for the two countries. However, the study of Chinese and Korean modern literature translation is a polyphonic and polysemy subject with a very wide range of coverage. Due to the limited space and author's ability, this paper only generalized and arranged the subject from a macro perspective, and many details were not developed in depth, such as the sources of the related works,the evaluation of literature translation of words, the properties and significance of literary translation and so on. This paper will be more rich and three-dimensional with further discussion and exploration of the content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:59, 11 December 2021 (UTC)<br /> <br /> ==References==<br /> *金秉哲[韩]: 《韩国近代翻译文学史研究》，首尔: 乙酉文化社，1975。130-160页<br /> *金鹤哲: 《1949 年以前韩国文学汉译和意识形态因素》，《中国比较文学》2009 年第 4 期，第 66 页。<br /> *金旭东[韩]: 《翻译与韩国的近代》，首尔: 小明出版社，2010，第25~28页。<br /> *王秉钦、王颉: 《20世纪中国翻译思想史》，南开大学出版社，2004，第31页。<br /> *许钧: 《面向中西交流的翻译史研究》，《解放军外国语学院学报》2014 年第 5 期，第 140 页。<br /> *许钧、袁筱一编著 《当代法国翻译理论》，南京大学出版社，1998，第 128 页。<br /> *朱一凡: 《翻译与现代汉语的变迁 ( 1905 ~ 1936) 》，外语教学与研究出版社，2011，第 72 页。<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> <br /> 刘沛婷 Liu Peiting, Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The Renaissance is not only an important period in the history of literature and technology, but also a turning point in the history of western translation. During this period, the translation of religious and literary works gradually flourished, and translators constantly put forward new translation concepts and tried translation practices.The soaring of national consciousness and national languages contributed to the characteristic ideas of translation in the Renaissance. Especially France, Britain and Germany had made outstanding contributions to the evolution and progress of the entire translation history during this period.This chapter is to have a brief introduction to the translation history in Renaissance, conduct a detailed explaination from the three countries of France, Britan and Germany respectively and illustrate some representative translators and translation theories with the hope to show the magnificent translation achievements in Renaisance and the evolvement of human translation history.<br /> <br /> ==Key words==<br /> Translation history; renaissance; France; Britain; Germany<br /> <br /> Translation history; Renaissance; France; Britain; Germany--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:44, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==Introduction==<br /> <br /> The period from around the fourteenth until the mid-seventeenth century has conventionally been designated as the Renaissance,referring to the rediscovery and revitalization of the literature, art and science of ancient Greece and Rome. The term was devised by Italian humanists who sought to reaffirm their own continuity with the classical humanist heritage after an interlude of Middle Ages (Habib 2011：79).It was a great revolution in intellect and culture. It is also “the greatest progressive revolution that mankind has so far experienced, a time which called for giants and produced giants”.Renaissance takes spreading humanism thought as one of the main forms of expression, involving all aspects of the cultural field, including the ancient Greek, Roman works and contemporary European works. In the process of studying and reviving classical culture, as well as developing and spreading new ideas, translation obviously plays an important role. The magnificent Renaissance itself included and depended on an unprecedented scale of translation activities. Therefore, it marks not only a great development in literature, art and science, but also an important milestone in the history of translation.(Engels 1972：445)<br /> <br /> Originated in Italy in the 15th century, and in the 16th century Renaissance swept Europe, (especially Western European countries) and gradually formed a climax. At that time, western society was filled with a spirit of seeking and conquering the objective world. When this spirit was reflected in the translation field, translators were full of ambition and spared no effort to constantly discover new literary styles, excavate new cultural heritages and transplant new ideas to their motherland. Many translators translated classic works related to politics, philosophy, social system, literature and art of past glorious countries into their national languages as reference for the development of their own countries. All achievements in translation were compared to &quot;trophies&quot; in literature and knowledge. Next, we are to have a review on translations history of France, Britain and Germany, three major Western European countries in the high tide of Renaissance.<br /> <br /> From the 14th century to the middle of the 17th century, it is the Renaissance, which refers to the rediscovery and Renaissance of ancient Greek and Roman literature, art and science. The word &quot;Renaissance&quot; was designed by Italian Humanists who tried to reaffirm their continuity with the heritage of classical humanism, which was a great intellectual and cultural revolution. This is also &quot;the greatest progressive revolution that mankind has experienced so far, an era that needs giants and produces giants&quot;.<br /> <br /> The Renaissance takes the dissemination of humanism as one of the main forms of expression, involving all aspects of the cultural field, including ancient Greek, Roman and contemporary European works. Translation obviously plays an important role in the study and revival of classical culture and the development and dissemination of new ideas. The brilliant renaissance itself included and relied on unprecedented translation activities. Therefore, it not only marks the great development of literature, art and science, but also an important milestone in the history of translation. (Engels 1972:445)<br /> <br /> The Renaissance originated in Italy in the 15th century, The 16th century swept Europe (especially in Western European countries) and gradually reached a climax. At that time, western society was full of the spirit of pursuing and conquering the objective world. When this spirit was reflected in the field of translation, translators were full of ambition, spared no effort to constantly discover new styles, excavate new cultural heritage and transplant new ideas to their motherland. Many translators put the politics of past brilliant countries into practice , philosophy, social system, literature and art are translated into their own national language as a reference for their own development. All translation achievements are compared to &quot;trophies&quot; of literature and knowledge. Next, we will review the translation history of France, Britain and Germany in the climax of the Renaissance. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:52, 14 December 2021 (UTC)Liu Wei<br /> <br /> ==1.History of Translation in France==<br /> <br /> In France, during this period, the wind of restoring ancient styles began to prevail, ancient languages were valued, and ancient writers were respected. A large number of literary works of Italian humanists, such as Dante, Petrarch and Boccaccio, were introduced to France, which opened people's eyes and promoted the development of French humanist movement. Therefore, the focus of translation in France shifted from religious works to Italian classical literature works. The increasingly translation activities constituted a climax of translation history in France.Translators generally believed that translating literary works was much more difficult than translating religious works. Although translation began to reach a new climax, most of the translations were the &quot;by-products&quot; of literary creation, with low quality and little influence. However, in the climax of translation in France in the 16th century, there were two outstanding contributors , one is Jacques Amyot and the other is Etienne Dolet.(Tan Zaixi,2000:21)<br /> <br /> Jacques Amyot was considered the king of translation in France. His first translation, Heliodoros’ ''Aethiopica'', was completed in 1547. Later, he translated Diodorus Siculus’s ''Bibliotheca Historica'' and, in 1559 he translated Ploutarchos’s ''Vies des Hommes illustrus'', which was Amyot’s most famous work. Amyot advocated translators’ thorough understanding of the original text and plain expressions without embellishment. He emphasized the unity of content and form, free translation and literal translation. In his translation, he borrowed words from Greek and Latin and simultaneously created a large number of words in politics, philosophy, science, literature, music and so on. He fused common people language and academic language, and therefore formed an independent style of translation and greatly enriched the French vocabulary. At that time, the French language is still in a state of confusion, Amyot and other humanists made tremendous contributions to unify the French national language.<br /> <br /> Another great man in translation history of France was Etienne Dolet. As a famous translation theorist, Dolet advocated targeted texts’ faithfulness to the original work, which is the fundamental and indispensable principle in translation. Dolet believed that an excellent translator must be proficient in both source language and target language. He was aware of the weakness of word-by-word translation and emphasized that the translation should be consistent with the original text in style through various rhetorical devices. Ballard,a French translation theorist, argued that dolet’ translation principles constituted the rudiment of the French translation theory. What he proposed was the universal principles for translation.(Xu Jun and Yuan Xiaoyi,1998:284)<br /> <br /> Jacques Amyot set an example for the following translation works in France in the 16th century; Etienne Dolet’s translation theories were of great significance and were the first systematic principles of translation, which were ahead of those of Germany and Britain and advanced translation studies into a higher level. Thanks to their efforts, France had earned a place in translation history during Renaissance period.<br /> <br /> ==2. History of Translation in Britain==<br /> <br /> In Britain, the Renaissance came later than in the main countries of continental Europe, but Britain gradually kept up with others countries. During this period, the British capitalist economy developed rapidly, productivity improved greatly, and the country became increasingly prosperous , which has laid a solid material foundation for the development of literature and translation. Especially since Elizabeth came to the throne in the mid-16th century by the early 17th century, translation was flourishing. On the one hand, religious translation is in the ascendant, on the other hand, a great deal of literature from Greece, Rome and other contemporary countries was translated into English, which made English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranged from history and philosophy to poetry and drama, with the occurrence of a large number of excellent translators,who introduced ancient ingenuity to Britain, offering serious lessons not only to the Queen and politicians, but also plots and materials for dramatists and readers with the purpose of serving their country. At that time, many translators were not scholars, they were not bound by any strict translation theory, they could translate what they had at their own will. Many translations are not directly from the original texts, but from the translations or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in Britain.In the aspect of religious translation, the translator was also influenced by humanism and the Reformation, a new understanding of the Bible arose, as well as a new attitude and a new way of dealing with the translation of the Bible. People advocated accurate translation in religious works, while for literature, the unbridled freedom of traditional translation methods persisted throughout the Elizabethan era.(Tan Zaixi,2004:71)<br /> <br /> In Britain, the Renaissance began later than the major countries in continental Europe, but Britain developed rapidly and produced many achievements.<br /> <br /> During this period, the British capitalist economy developed rapidly, the productivity increased greatly, and the country prospered day by day, which laid a solid material foundation for the development of literature and translation. Especially since Elizabeth ascended the throne in the middle of the 16th century and the beginning of the 17th century, translation has developed vigorously. On the one hand, religious translation is in the ascendant. On the other hand, a large number of literary works from contemporary countries such as Greece and Rome have been translated into English, which makes English translation activities in this period one of the peaks of translation activities in Europe and even the world. Literary translation ranges from history and philosophy to poetry and drama. A large number of excellent translators have emerged. They introduced the originality of ancient times into Britain, which not only provided serious lessons for the queen and politicians, but also provided plot and materials for playwrights and readers, in order to serve the country. At that time, many translators were not scholars. They were not bound by any strict translation theory. They could translate what they had at will. Many translations are not directly from the original text, but from the translation, or even the translation of the translation. Therefore, the scope and quantity of translation are unprecedented in the UK. In religious translation, the translator has also been influenced by humanism and religious reform, has a new understanding of the Bible, and has a new attitude and method to the translation of the Bible. People advocate accurate translation in religious works, while in literary works, the unbridled freedom of traditional translation methods continued throughout the Elizabethan era. (Tan Zaixi, 2004:71) --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:59, 14 December 2021 (UTC)Liu Wei<br /> <br /> ====2.1 Translation of Douglas and Cheke====<br /> <br /> Gavin Douglas (1475-1522), a famous Scottish poet and translator, published his translation of Virgil’s epic Poem ''The Aeneid'' in the early 16th century. He began his preface with a eulogy of Virgil and then launched into a serious critique of the overly liberal medieval translation. He criticized Caxton's French translation as unfaithful, as far from Virgil's original work, and &quot;as different from the devil as st. Austin&quot; . Douglass did not translate word by word, but freely translated. He said that if translator encountered difficult words, sentences, rhymes, one had to deviate from the original text. Douglass had added new content and new meaning to translation principles, and thus had a certain value (Amos,1920:129)<br /> <br /> Towards the middle of the 16th century, an important figure in translation was John Cheke (1514-1557). He was a humanist and supporter of the Reformation, as well as a polyglot authority on Greek at the time and served as Principal Regent Chair Professor at Cambridge university. As a result of his popularity, Cambridge became one of the academic centers in Britain, and its students were well versed in translation and language studies.Cheke was a tireless translator,who had translated many Greek works and the Bible. Characteristically, he used only pure English words or words of Saxon origin in any case, and did not adopt any foreign words. He thought the English language was rich enough without borrowing foreign words. Because of his insist on pure English words and expressions in his translation, he sometimes had to use vulgar, old and remote words, so that the style of his translation was sometimes forced and stiff.<br /> Cheke's theory had a great influence on contemporary translators. Many other translators often mentioned Cheke's translation views in their own translations. At that time, the main criterion for evaluating a translated work was whether it was authentic and easy to be understood by compatriots. At the same time, the study of foreign grammar and contrastive vocabulary also appeared in language studies. The translator aimed to turn the translation into a textbook for students of language and translation to imitate. Some translators also use word-for-word translation to provide guidance to students. Abraham Fleming, for example, translated Virgil's Poems &quot;according to grammatical rules.&quot; He &quot;used plain and understandable words so as to accommodate those who are slow in comprehension, since the translator's aim is to use straightforward language structures to ease the difficulties of those whose grammatical concepts are vague, rather than to devise ways to satisfy the desires of grander humanists&quot; (Amos,1920:109).<br /> <br /> ====2.2 Translation from Thomas North to Georga Chapman====<br /> <br /> However, in the translation of classical masterpieces, translators tended to shift from one extreme to another. In order to avoid word-for-word translation, translators adopted excessively free translation, which was not only for the expression of words but also for the treatment of the substance of the content. Nicholas Udall(1505-1556) created the first British comedy ''Ralph Roister Doister''. In 1542 he translated Erasmus's ''Book of Proverbs'', and later presided over Erasmus's Latin translation, including the Gospel of Luke, which was published in 1548. In the preface to the translation of the ''New Testament'', he discussed various issues related to translation: the treatment of translators, the expansion of English vocabulary, the treatment of sentence structure of the translation, Erasmus's style and the stylistic characteristics of different authors. In his opinion, translation should not follow rigid rules. He advocated the use of liberal translation without deviation from the original meaning, and the translation should be readable and understandable to the general readers.<br /> <br /> The most famous translation work of the whole Elizabethan period was the English version of ''The live of the Noble Grecians and Romans'' by translator Thomas North (1535-1601).He studied at Cambridge University in his early years, and later worked in London, where he met many translation lovers and gradually became interested in translation. In 1557 he translated ''Diall of Princes'' from a French translation and later he translated an oriental allegory from an Italian translated version in 1601. ''The live of the Noble Grecians and Romans'' was translated in 1579. This translation was not from the original Greek version, but from Amyot's French translation. However, it was still considered as an excellent epoch-making translation. North did not express any unique views on translation, but he was famous for his excellent translation in the western translation circle with three main characteristics:(1)because it is not from the original Greek, the style of the translation is different from Plutarch's style; The original text is elegant while his translation is plain. (2) North's style is also different from that of Amio in the French translation, which he used as a model. He not only changes the wording of the French translation, but also its spirit. Like Amio's French translation, North's is another masterpiece based on Plutarch's original subject. (3) Though he knew little of the classical language, North was a master of The English language, and his translations were so simple and fluent, so elegant and idiomatic, that readers might have taken them for the original if they had not read the plot. North's translation was praised by Shakespeare, who drew his inspirations from this translated works and cited its expressions, which can be considered a terrific contribution of translation to literature. The prose style adopted by ''The live of the Noble Grecians and Romans'' is novel and elegant, neither rigid nor grotesque, and hence it has become an enduring model in the history of English translation.(Tan Zaixi, 2004:76)<br /> <br /> Philemon Holland (1552-1637) was the most outstanding English translator of the 16th century, whose works outnumbered those of his contemporaries. He had been a surgeon and headmaster of Coventry General School. He was a learned translator and scholar, fluent in Greek and Latin, proficient in ancient writing and proverbs, as well as rhetoric. His classical works were not translated but directly from the Original Greek and Latin texts, and the subject matter was also varied. He translated Livy's Romane Historie in 1600 and Pliny's Natural Historie in 1601, Plutarch's Moralia in 1603, and translated Zitonius's The Historie of The Twelve Caesars in 1606. Hollander is better known in British translation circles than North or Florio, known as the Elizabethan &quot;translator general&quot; who truly understood &quot;the secret of translation.&quot; Holland's translation has two main characteristics :(1) translation must serve the reality; (2) Translation must be stylistic. In the preface to his translation of Natural History, he emphasized, &quot;the practicality of the content of the translation, which should be suitable not only for learned people, but also for the uncivilized peasants in the countryside and for the industrious craftsmen in the cities”. Hollander was particular about the style of his translation. Like other translators of his time, he used a slow prose style, and the translation was always longer than the original. In his translation he tried to be authentic, not foreign. He does not use artificial language, but popular style. Like Cheke before him, he also preferred archaic words to foreign ones out of love for the language of his own country. What’s more, he believed that the style of the original work must be reflected in the translation, and that different works must adopt different styles without adding differences. Hollander had left behind more than just translations, but a series of works with distinctive stylistic characteristics that could withstand even the rigors of modern stylist analysis and provide the modern reader with great pleasure.(Amos,1920:86) <br /> <br /> Georga Chapman (1559-1634) was another outstanding translator, whose greatest contribution is that his translations serve as a bridge between the 16th and 17th centuries. He spent his early years as a student at Oxford University before writing poetry and plays. But it was mainly his translations that made him famous in the literary world. He translated the first seven books of the Iliad in 1598, completed the epic in 1611, and the Odyssey in 1616. The translator's profound attainments and outstanding achievements made his translation a literary masterpiece of the time. Chapman adopted two different styles to translate the same poetic style of the original work, that is, he translated Iliad in sonnet and Odyssey in heroic couplet. In contrast, the former is more appropriate and decent than the latter. In his translation, Chapman made extensive use of mythological dictionaries, referred to early reviews of Homer's work. However, both in content and style, the translation is not completely consistent with the original work. It has transformed the characters in the poem, and added elements of moral preaching to the value of wisdom and the expression and restraint of feelings. Chapman is unblemished as a translator. As a poet, however, he was blameless. His translation has achieved great success mainly because of his extraordinary creative ability as a poet and superb ability to control language.<br /> Chapman also made some contributions to the theoretical issues of translation. In the preface of his translation, he clearly put forward the principles guiding the translation of poetry, thus filling some gaps in translation theory in the 16th century, especially in the later period. In principle, he was against too much strictness as well as too much freedom. He said, &quot;I despise the translators for being trapped in the mire of word-for-word translation, losing the living soul of their native language and blackening the original author with stiff language. At the same time, I abhors the use of complicated language to express the meaning” (Amos,1920:130) . Of all that he opposed, the first was word for word translation,which was considered the most unnatural and absurd. According to the views of translation theories such as Horace, who had insight and a prudent attitude that the translator should not follow the original number of words and word order, but follow its material composition and sentences, carefully weigh sentences, and then use the most appropriate expressions and form to express and decorate the translation. Chapman believed that word-by-word translation was a common fault of translators, and even he himself was inevitable. But those mistakes could be overcome. Although the expression of meaning and language style of Greek and English are different, the translator could compare the translation with the original text in meaning and style as long as he carefully identified, understood the spirit of the original text and had a thorough understanding of its grammar and vocabulary and thus approximately achieved &quot;formal correspondence&quot;. Chapman's theory was carried on by many translators of the 17th and 18th centuries. This was obviously because he opposed both extremes, and it was easier to argue for a compromise.(Catford,1965:32)<br /> <br /> ====2.3 Translation of Tyndale and Fulke====<br /> <br /> In the 16th century, the translation of the English Bible also flourished. Since the introduction of ethnic translation in the Middle Ages, the Bible had been increasingly read. It had the same appeal for all classes of people, which prompted translators to combine the accuracy required by scholars with the intelligibility required by ordinary people, thus promoting the overall development of translation art and theory. In this respect, religious translation in England in the 16th century was more effective than literary translation. Tyndale and Fulke were the main representatives of bible translation.<br /> <br /> William Tyndale (1494-1536) was an erudite humanist and protestant reformist. In 1523, his translation of the New Testament from Greek from a Protestant standpoint was opposed and persecuted by the English church authorities and was not allowed to be published. He fled to Germany in 1524 and, after many twists and turns, had his translation first published in 1525. In 1526, he smuggled the translation back to England against the will of the Church, trying to spread Protestant ideas through the new translation of the Bible and convert The English people to Protestants. The church authorities immediately took measures to lay siege. The Bishop of London claimed to have found 2,000 errors in Tyndale's translation. Thomas More, a famous humanist, attacked his translation very unkindly, and the priests bought all the copies they could get and burned them to prevent their proliferation. Uncompromising, Tyndale continued to translate the Bible in his own way: he translated the first book of the Old Testament in 1530, completed The Book of Jonah in 1531, and published the revised New Testament in 1534. The church authorities had no choice but to burn Tyndale in 1536 for heresy.<br /> Tyndale's translation, however, had not disappeared but was republished after Tyndale's martyrdom and became increasingly influential, serving as the main reference version and as the model for all English translations for centuries to come. The greatest achievement of Tyndale's translation is that it takes into account the needs of academe, conciseness and literariness, and integrates these three elements into the style of English translation of the Bible. Tyndale paid special attention to the popularity of the translation, trying to use the authentic English vocabulary and ordinary narrative expressions of vivid and specific expressions, which makes his text simple and natural without being pedantic.(Tan Zaixi,2004:80)<br /> <br /> If Tyndale made a special contribution to the practical translation of the Bible in the 16th century, then it was William Fulke (1538-1589)who made the greatest achievements in the theoretical study of bible translation. Fulke was a scholar of The Bible with humanistic thoughts. Without translating the Bible completely, he had great views on translation theory. In 1589 he published a book entitled in Defence of the Sincere and True Translation of the Holy Scriptures into the English Tongue. It must be pointed out that Fulke did not systematically discuss the universal principles of translation as Dolet did. Instead, he only talked about the facts and refuted Gregory Martin's views, and expounded the theoretical issues in a rather chaotic manner. To sum up, there were mainly two aspects as follows:<br /> (1)Translation can have nothing to do with faith. Fulke, influenced by Erasmus's linguistic approach, disagreed with Martin's assertion of theological authority over scientific scholarship. Translators, he believed, must be fluent in many languages so that they could make accurate judgments about the teachings of the saints without blindly following them. The power of a translator lies in his solid linguistic ability, not in his belief in God. He said, The translator cannot be called an unfaithful heretic as long as the translation conforms to the language and meaning of the original text, even if the motive is not good (Amos,1920:71). Fulke never accepted Martin's strict translation formulas, nor did he submit to unproven authoritative theories, even from the leaders of his own faction. Fulke’s point of view is obviously a challenge to the theological authority of Augustine with its purpose to liberate the Bible translation from the narrow theological tradition and win the right for ordinary people to translate and interpret the Bible.<br /> (2)The Translation of the Bible must respect linguistic habits. If the translator has difficulty in understanding the original text, he/she should turn to the language habits of ancient non-religious writers, while one encounters difficulties in diction, translator should refer to the language habits of contemporary secular writers and the general public. Fulke added: &quot;We are not lords dictating the way people speak. If we were, we would teach them how to use language better. Since we cannot change the way people speak, we have to follow Aristotle's instructions and use the language of ordinary people.&quot; Therefore, religious usage should give way to common usage if it is in conflict with common usage. In translation, words and expressions that are most easily understood must be used so that those who do not know their etymological meaning can understand them. At the same time, if words have been misused over a long period of time, with meanings that do not correspond to the original meaning of the words, or have been misused to increase the ambiguity of the words, the translator should not follow blindly, but should look to the root and choose the words according to their original meaning, that is, according to the meaning used in the time when the Bible was written. In translating the Bible into English, Fulke did not advocate excessive borrowing of foreign words but tapping the expressive potential of English itself and paying attention to the use of expressions in line with English habits. Fulke acknowledged that English had a small vocabulary compared with older languages, but argued that this could not be compensated for by making up words, but by using Old English words again.<br /> Clearly, some of Mr Fulke's views are limited and conservative. Many of the foreign words he objects to have been adopted as part of the English vocabulary. But many of his criticisms of Martin are convincing, and his work has been generally praised by the translators of the Bible. Some of his observations on language are so incisive that they are still of great reference value to the study of modern English.(Amos,1920:72)<br /> <br /> ==3.History of Translation in Germany==<br /> <br /> In Germany, the national self-consciousness was further strengthened, and the trend of mechanical imitation of Latin gradually disappeared in the 15th century.<br /> <br /> ====3.1 Dominant Ideas in German Translation====<br /> <br /> Linguists realized the unique style and expressive ability of German, and hence shifted the focus of translation from the original language to the target language. Free translation took the place of word-to-word translation and occupied the dominant position. The only reason for translators to object literal translation is its convenience for readers to understand word-by-word translation.<br /> Gradually, scholars recognized that Hebrew, Greek, and Latin all have distinct features, especially in terms of idiomatic expressions. Similarly, since German is an independent language, it also has its own unique expressions that cannot be translated word by word into other languages, nor can expressions in other languages be translated word by word into German. Based an an understanding of the nature and differences of languages as well as a growing sense of nationality and desire to develop the national language, more and more historians and scholars have begun to use German idiomatic expressions rather than imitate Latin.<br /> Against the background of this trend of thought, the free translators gradually changed their inferiority in the debates with the literal translators in the 15th century, and rightly put forward another profound reason against literal translation: German is an independent language with its own rules that must be respected; German has its own language style, which cannot be destroyed by imitation of other languages. This was the dominant idea in German translation throughout the 16th century.<br /> <br /> ====3.2 Translation of Reuchlin, Erasmus and Luther====<br /> <br /> Johannes Reuchlin(1455-1522) aroused great academic interest in Hebrew. In 1515, he wrote Epistolae Obscurorum Virorum, exposing the narrow-mouthing ignorance of the scholars and monks, which led to a fierce debate between the reformers and conservatives in the church. At the same time, he was also very knowledgeable about translation theory. He mainly translated two works, ''Batrachom Yomachia'' (1510) and ''Septem Psalmos Poenitentiales'' (1512), using word-for-word translation. This contradicts his own remarks about translation.<br /> However, its actual content and general principles could not be compared to those of the literal translation school in the 15th century. The literatrists of the 15th century only emphasized the imitation of certain rhetorical forms of the text, while Reuchlin understood the value of rhythm and the difference between the text and the translation. He believed that the form of the original was so closely integrated with the original that it could not be preserved in the target language. Just like Homer's works alive only in Greek, it would detract from the aesthetic value of literature when translated into any other language. The purpose of literal translation was not to ask the translator to imitate the style of the original text, but to make readers pay attention to the style of the original text and appreciate its literary value.(Tan Zaixi,2004:56)<br /> <br /> Another outstanding representatives of a new approach to literary study and new insights into translation theory in the 16th century was Desiderius Erasmus (1466-1536), who was born in a priest's family in Rotterdam, Netherlands. His early education was influenced by The Canon of Augustine. After studying in Paris, he lived successively in Britain, Germany, Italy and Switzerland, accepting humanism and opposing scholasticism. He was knowledgeable, good at language studies, and had profound attainments in Greek and Latin literature, especially his incisive treatises on literature and style.<br /> Erasmus advocated that the original work must be respected. Before Erasmus, the Translation of the Bible in Various European countries was in a state of confusion. Erasmus bitterly pointed out that the translation and commentary of the Bible must be faithful to the original text, because no translation can fully translate the &quot;language of God&quot; as the Bible itself. Early theologians did not understand Hebrew or Greek and could not understand the original text of the Bible, so the truth of the Bible was covered up, distorted, or ossified into dogma. To uncover this truth, we must go back to the source. It is truth, not authority, that should be respected. What’s more, he claimed that translator must have a rich knowledge of language. He believed that to interpret the ''New Testament'' correctly it was necessary to learn ancient Greek; Anyone who wished to pursue theological studies must first be able to read the classics and learn Greek semantics, meanings, and rhetoric. Also, he realized the great importance of style in translation and attached great importance to readers’ requirements. There is no doubt that Erasmus' translation theory is the result of his humanistic thought, his mastery of multiple languages as well as his appreciation of literary styles. His translation principles and methods have exerted great influence on both contemporary and later translators.<br /> <br /> Martin Luther (149-146) was the founder of the European Religious Reform movement and the Protestant Church reformer. Luther translated the Bible, known as “the first bible of common people” in the history by using the people's language, which played a great role in unifying the German language and laid a foundation for the formation and development of modern German.<br /> He also proposed that translation should adopt common people language and only appropriate free translation can bring the original enlightening thoughts of Bible into light. (Luther,1530:124) Grammatical correction and semantic coherence were of great value during translation. Translation was so challenging that it requires collective wisdom and repeatedly revisions.<br /> Luther had also put forward seven rules for translation: the word order of the original text can be changed; modal particles can be used reasonably; necessary conjunctions can be added; words in the original text that do not have an equivalent can be omitted; phrases can be used to translate individual words; figurative usage and non-figurative usage can be changed flexibly; the accuracy of variant forms and explanations should be strengthened. Although Luther’s translation practice received a great deal of criticism, his translation of Bible his was considered to be the earliest written language in German and opened a new era in the development of modern German. It endowed him with the highest reputation and the most profound influence in Germany.(Xie Tianzhen,2009:23)<br /> <br /> ==Conclusion==<br /> It could be seen from the above sections that one of the biggest characteristics of Western translation during the Renaissance was the parallel and independent development of the translation of western European national languages. The use of Latin, though still having some market, was a tributary in both writing and translation. Before the Renaissance, especially before the middle ages, when we talked about western translation, we mostly meant translation in Latin. Since the Renaissance, with the gradual formation and consolidation of national states and the development of national languages, western translation had turned to national languages,especially French, English and German.The translation activities in the Renaissance period were basically devoid of disciplinary consciousness, and the theories were fragmentary and unsystematic. Most of the authors were translation practitioners, and most of the theories were empirical. Thanks to the translators in these three countries who were devoted themselves to the study of translation principles and the transmission of classic works, their consistant and pain-staking efforts had pushed the translation theory to anew level and left countlessly valueable translated works.Therefore, the Renaissance could be said to be a turning point in the history of western translation. In short, the Renaissance marks that the translation of national languages has been firmly on the historical stage, and that translation practice and theory have broken away from the dark Middle Ages.It also laid a solid foundation for the contemporary translation. (Pan Wenguo,2002:23)<br /> <br /> ==References==<br /> Amos, F. R. (1920). Early Theories of Translation[M]. New York: Columbia University Press.<br /> <br /> Benjamin, Andrew. (1989). Translation and the Nature of Philosophy: A New Theory of Words[M]. London and New York: Routledge.<br /> <br /> Catford,J.C.(1965) A Linguistic Theory of Translation[M].New York: Oxford University Press.<br /> <br /> Dolet, Etienne. (1540). How to Translate Well from One Language to Another[M]. Robinson.<br /> <br /> Frederick Engels. (1883) The Dialects of Nature[M]. New York: Palgrave Macmillan.<br /> <br /> Luther, Martin. (1530). Sendbrief vom Dolmetschen[M]. Stoerig.<br /> <br /> M.A.R. Habib. (2011) Literary Criticism from Plato to the Present: An Introduction[M]. New Jersey: Wiley-Blackwell Publishing.<br /> <br /> Munday, Jeremy. (2001). Introducing Translation Studies: Theories and Applications[M]. London and New York: Routledge.<br /> <br /> Pan Wenguo 潘文国.(2002) 当代西方的翻译学研究[J] Contemporary Translation Studies in the West.中国翻译 Chinese Translation Journal,31-34.<br /> <br /> Tan Zaixi 谭载喜. (2000). 翻译学[M] Translation Studies. 武汉：湖北教育出版社 Wuhan: Hubei Educational Press.<br /> <br /> Tan Zaixi 谭载喜. (2004).西方翻译简史[M] A Short History of Translation in the West. 北京：商务印书馆 Beijing: The Commercial Press.<br /> <br /> Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M] New Perspective for Translation Studies. 青岛：青岛出版社 Qingdao: Qingdao Publishing.<br /> <br /> Xie Tianzhen 谢天振. (2009).中西翻译简史[M] A Brief History of Translation in China and the West.北京:北京外语教学与研究出版社 Beijing:Foreign Language Teachinng and Research Press.<br /> <br /> Xu Jun, Yuan Xiaoyi 许钧，袁筱一. (1998). 当代法国翻译理论[M] Contemporary Translation Thoery in France.南京：南京大学出版社 Nanjing: Nanjing University.<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> <br /> Liu Wei 刘薇 Hunan Normal University, China<br /> <br /> ==Abstract==<br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible not to include the United States.Therefore, this chapter combs the development of contemporary American translation by introducing a series of theories of American Translators.<br /> <br /> The United States is an important part of the &quot;West&quot;, so when we talk about the conception of &quot;West&quot;, it is impossible to exclude the United States.Therefore, this chapter recapitulates the development of contemporary American translation by introducing a series of theories of American Translators. (corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> <br /> ==Key words==<br /> translation theory of American, Eugene Nida,Robert Boogrand.<br /> <br /> ==Introduction==<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation.<br /> <br /> In the field of translation studies, the situation in the United States is very special.Since the history of the United States itself is not long, we can not expect to talk about &quot;ancient American translation theory&quot;, &quot;medieval American translation theory&quot;, or even &quot;modern American translation theory&quot;.American translation theory is mainly the &quot;contemporary translation theory&quot;, which is developed after World War II (Guo Jianzhong, [introduction]: 2).Although the development of American translation theory is relatively short, there are still many influential translation theorists, such as Eugene Nida, Robert Boogrand, Andre Leverville, Lawrence Venudi, Edwin Gentzler and so on. They are constantly innovating and developing new theories in the field of translation. (corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter1 Characteristics of the local American translation theory ==<br /> <br /> <br /> The development of contemporary American translation theory has three main characteristics: first, it inherits the tradition of European translation theory in terms of overall research methods;Second, the early studies were mostly influenced by the schools of American structural linguistics;Third, there is a tendency to catch up in research results.These characteristics are discussed one by one below.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.<br /> <br /> Take Thorman as an example: his translation theory work the art of translation published in 1901 is one of the earliest published works in the field of American translation theory, but the contents and discussion methods involved in the book have no obvious &quot;American characteristics&quot;.On the contrary, it is more like a work belonging to Europe, especially the British translation tradition. Even the examples in the book are similar to the European, especially the British translation tradition.<br /> <br /> The second characteristic of the tradition of American translation theory is that the early studies were greatly influenced by the schools of American structural linguistics, which can be said to be a more distinctive &quot;American characteristic&quot; in American translation studies.<br /> <br /> American linguistic studies are at the forefront of the West in many aspects. There have been many linguistic schools, such as human language school, structuralism school, transformational generative school and so on. All kinds of schools have also had various direct or indirect effects on American translation studies.<br /> <br /> The representative of American structuralist language school is Bloomfield. He adopts the method of behaviorism and believes that everything about language can be studied scientifically and objectively.He put forward a behaviorist semantic analysis method, which holds that meaning is the relationship between stimulus and language response.In 1950s, Chomsky's transformational generative theory replaced Bloomfield's theory and occupied the dominant position in American linguistics theory and occupied the dominant position in American linguistics.The influence of Chomsky's theory on translation studies mainly lies in his discussion of surface structure and deep structure.The concept of &quot;deep&quot; has led to large-scale semantic research. Because semantics is closely related to translation research, Chomsky's theory has promoted the development of translation theory in the United States and even the whole west.<br /> <br /> Therefore, under the influence of various linguistic theories, many people try to put forward new translation concepts and research methods. These people can be collectively referred to as the structural School of American translation theory.Among them, the main characters include Wojilin, Bolinger, Katz, Quinn and Eugene Nida.<br /> <br /> Take Wojilin as an example. He is a human linguist.His greatest contribution is to put forward a multi-step translation method (also known as step-by-step translation method).The biggest advantage of his multi-step translation method is that the steps are clear, flexible and easy to master.<br /> <br /> Using Chomsky's transformational generative theory, Boringer puts forward a concept of structural translation as opposed to lexical translation.Based on structural linguistics, Katz makes a profound analysis of the translatability of language and the philosophical problems in language and translation.Based on the discussion of strange language, Quinn expounds some basic problems of translation from the perspective of philosophy, which has aroused great repercussions in the field of western translation theory.<br /> <br /> The third characteristic of the development of American translation theory is that it has a tendency to catch up with others in research results.One of the most prominent scholars is Eugene Nida. Although he is an outstanding linguist, his views on &quot;translation is science&quot;, &quot;translation is communication&quot;, &quot;translation must pay attention to reader response&quot; and other aspects are an innovation and breakthrough to the previous views. In addition, after Eugene Nida, many scholars have put forward many new views because of their existence,It was only after World War II that American translation theory continued to catch up.<br /> <br /> Therefore, we will focus on him in the next chapter.<br /> <br /> On the first point, the inheritance of European tradition in the overall research method of American translation theory is due to its unique language and cultural tradition.As an integral part of the whole culture, translation culture naturally presents the basic characteristics of the development of the whole culture.Since the American culture with English as the national language is mainly inherited from European culture, the development of American translation culture, as an integral part of American culture, also inherits European translation culture.Especially in the early stage of the development of American translation theory, many influential people engaged in translation studies were immigrants from Europe or descendants of recent European immigrants.(corrected by --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==Chapter2 Eugene Nida's translation theory== <br /> <br /> Eugene Albert Nida (1914 -) was born in Oklahoma City in the south central United States. He graduated from the University of California, Los Angeles in 1936. In 1943, he worked in Bloomfield and fries (Charles fries received his doctorate in linguistics under the guidance of two famous scholars. As the leading translation theory figure in contemporary America, Nida has also engaged in research in linguistics, semantics, anthropology and communication engineering. Before his retirement in the 1980s, he worked in the Translation Department of the American Holy Bible Association and served as the executive secretary of the translation department for a long time. He is mainly engaged in the Bible Organization of translation and revision of translations and the Bible Training and theoretical guidance for translators. He is proficient in many languages and has investigated and studied more than 100 languages, especially some small languages in Africa and Latin America. In 1968, he served as the president of the American language society. Although he does not take teaching as his career, he has extremely rich experience in Translation training and lecturing. In addition to a long-term part-time job, he speaks linguistics in the famous American summer In addition to teaching linguistics and translation courses in the Institute, he also served as a guest lecturer and professor in many American universities. He was often invited to give short-term lectures in Europe, Latin America, Africa and Asia, and won several honorary doctorates. In order to recognize his contribution to translation research, especially in the field of Bible translation research, the American Bible Association named the Institute after him in 2001 In particular, Nida has deep feelings for China. Since 1982, he has been invited to give lectures in China more than ten times, and has maintained close academic contacts and exchanges with many schools and academic colleagues in China for a long time.<br /> <br /> Nida is a prolific language and translation theorist. From 1945 to 2004, he published more than 200 articles and more than 40 works (including works cooperated and edited with others). Among them, there are more than 20 works on language and translation theory, and a collection of papers has been published. <br /> <br /> His research achievements include &quot;Toward a Science of Translating&quot; published in 1964, &quot;The Theory and Practice of Translation&quot; Co authored with Charles Taber in 1969, &quot;Com ponential Analysis of Meaning &quot; published in 1975 and &quot;language structure and Translation&quot; . Nida's anthology &quot;Language Structure and Translation : Essays by Eugene A. Nida，ed. by Anwar S. Dil&quot; , &quot;From One Language to Another&quot; , co authored with de warrd in 1986, &quot;The Sociolinguistics of Interlingual Communication&quot; , published in 1996 and published in 2001 &quot;Language and Culture :Contertsin Translating&quot; 。<br /> <br /> Throughout Nida's translation thought, we can divide it into three main development stages: the linguistic stage with obvious American structuralism in the early stage, the stage of translation science and translation communication in the middle stage, and the stage of social semiotics.<br /> <br /> The first major stage is the linguistic stage, from 1943 when he wrote his doctoral thesis &quot;a summary of English syntax&quot; to 1959 when he published &quot;principles of translation from biblical translation&quot;.At this stage, he tries to clarify the structural nature of language through the description of syntax, morphology and language translation.In his early days, he was greatly influenced by American structuralist Bloomfield and human linguist Sapir, and paid attention to the collection and analysis of language materials in language research.Through the opportunity to visit and contact different languages all over the world, many examples of speech differences are collected.However, he does not regard speech differences as insurmountable obstacles between languages, but as different phenomena of the same essence.<br /> <br /> The second development stage of Nida's translation thought is the stage of translation science and translation communication. It took 10 years from the publication of &quot;principles of translation from biblical translation&quot; in 1959 to the publication of &quot;translation theory and practice&quot; in 1969.The research achievements at this stage have played a key role in establishing Nida's authoritative position in the whole western translation theory circle.<br /> By summarizing this main development period, the main contents of the following five aspects can be summarized:<br /> <br /> （一）Translation science.Nida believes that translation is not only an art, a skill, but also a science.The so-called science here means that translation problems can be handled by &quot;scientific approaches to language structure, semantic analysis and information theory&quot;, that is, a linguistic and descriptive method can be adopted to explain the translation process.If the principles and procedures of translation seem to be normative, it is only because they are generally considered to be the most useful in a specific scope of translation.Nida's view that &quot;translation is science&quot; has had great repercussions in the field of western linguistics and translation theory.<br /> <br /> （二） Translation communication theory. Nida applies communication theory and information theory to translation studies and holds that translation is communication. After World War II, not only advertisers, politicians and businessmen attached great importance to the intelligibility of language, but also scholars, writers, editors, publishers and translators realized that any information would be worthless if it could not play a communicative role. Therefore, to judge whether a translation is successful, we must first see whether it can be immediately understood by the recipient and whether it can play a role in the communication of ideas, information and feelings. Therefore, in the field of translation research, various names and statements such as &quot;communicative translation&quot;, &quot;functional translation&quot; and related &quot;equal response theory&quot;, &quot;equal effect theory&quot;, &quot;equal role theory&quot; and &quot;equal power theory&quot; have sprung up one after another. Nida's &quot;translation is communication&quot; and his &quot;reader response theory&quot; and &quot;dynamic equivalence&quot; discussed below“ &quot;Functional equivalence&quot; has become an important representative of the communicative school in the field of western translation studies.<br /> <br /> Nida's theory of &quot;translation is communication&quot; is based on the theory of language commonality. Nida, like Jacobson, believes that all languages in the world have the same expression ability, which can enable native speakers of the language to express ideas, describe the world and carry out social communication. His argument is based on the same &quot;identity&quot; For example, in countries with relatively developed productive forces, many scientific and technological words will appear in their languages, while in countries with less developed or very low productive forces, there may be a lack of scientific and technological words in their languages. However, this does not mean that the latter has the same expressive ability as the former, but only shows that people have different requirements for languages in different languages, It is not because the language cannot produce scientific and technological vocabulary, but because the speakers of the language do not have or temporarily do not have the requirement to use scientific and technological vocabulary. Once there is such a requirement, there will be corresponding vocabulary in the language, or &quot;native&quot; scientific and technological vocabulary, or &quot;foreign&quot; vocabulary transplanted from foreign words. In short, the expression efficiency of various languages is the same.<br /> <br /> Nida believes that the primary task of translation is to make it clear to the readers at a glance after reading the translation. That is to say, the translation should be fluent and natural, and the readers can understand it without the knowledge of the cultural background of the source language. This requires that rigid foreign words should be used as little as possible in translation, and expressions belonging to the receiving language should be used as much as possible. For example, in a Sudanese language, for If the expression &quot;repent and reform&quot; is translated directly, it will make people feel at a loss, and it should be translated into the local familiar &quot;spitting on the ground in front of someone&quot;. For example, in the language without &quot;Snow&quot;, white as snow may be puzzling, but it should be said &quot;white as frost&quot; or &quot;white as egret hair&quot; Another example is that in the ancient West, the habit of people meeting and greeting each other was &quot;sacred kiss&quot;, but now it should become &quot;very warm handshake&quot;.<br /> <br /> In a sense, the theory of translation communication is not only one of the main symbols of Nida's second development stage of translation thought, but also one of the biggest characteristics of his whole ideological system.Especially after the publication of translation theory and practice, Nida's translation communication theory has had a great impact on the western translation circles, including those in Eastern Europe and the Soviet Union.<br /> <br /> （三） Dynamic equivalence theory.The so-called dynamic equivalence translation is actually translation under the guidance of translation communication theory. Specifically, it refers to &quot;reproducing the source language information with the closest (original) natural equivalence in the receiving language from semantics to style&quot;.In this definition, there are three key points: one is &quot;nature&quot;, which means that the translation cannot have a translation cavity;The second is &quot;close&quot;, which refers to selecting the translation with the closest meaning to the original text on the basis of &quot;nature&quot;;The third is &quot;equivalence&quot;, which is the core.Both &quot;nature&quot; and &quot;close&quot; serve to find equivalents.<br /> <br /> （四） Translation function theory.From the perspective of sociolinguistics and language communicative function, Nida believes that translation must serve the reader.To judge whether a translation is correct or not, we must take the reader's response as the criterion.If the response of the target readers is basically the same as that of the original readers, the translation can be considered successful.<br /> <br /> （五） Four step model.This refers to the translation process.Nida puts forward that the process of translation is: analysis, transfer (transfer the meaning obtained from the analysis from the source language to the receiving language), reorganization (reorganize the translation according to the rules of the receiving language), and inspection (detect the target text against the source text).Among these four steps, &quot;analysis&quot; is the most complex and key, which is the focus of Nida's translation research.The focus of the analysis is semantics. He distinguishes four parts of speech from the perspective of semantics: object words, activity words, abstract words and relational words.In semantic analysis, he introduced three methods: linear analysis, hierarchical analysis and component analysis.In the specific analysis of semantics, he focuses on grammatical meaning, referential meaning and connotative meaning (or emotional meaning and associative meaning).These distinction theories are of great significance to understand his translation thought.<br /> <br /> Nida's research achievements in the 1980s can be regarded as the third stage of translation thought.He has made a series of modifications and supplements to his translation theory.He did not completely abandon the theory of the original communicative school, but further developed on the original basis and incorporated the useful elements of the original theory into a new model, which is the social semiotics model in the third development stage translation thought.<br /> <br /> Compared with previous works, Eugene Nida has the following four changes and developments in from one language to another: first, based on the translation theory of social semiotics, he emphasizes that everything in the text has meaning, including speech form, so form cannot be easily sacrificed.That is to say, form is also meaningful. Sacrificing form means sacrificing meaning.Secondly, it points out that the rhetorical features of language play an important role in language communication, so we must pay attention to these features in translation.Third, the theory of &quot;dynamic equivalence&quot; is no longer used, but replaced by &quot;functional equivalence&quot;, which is intended to make the meaning of the term clearer and easier to understand.Fourth, instead of using the distinction of grammatical meaning, referential meaning and associative meaning, meaning is divided into rhetorical meaning, grammatical meaning and lexical meaning, and all kinds of meaning are divided into referential meaning and associative meaning.From the whole historical process of the development of translation theory, it should be said that these changes are basically positive.<br /> <br /> Of course, his theory and works are not perfect.First, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited.It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language.<br /> <br /> Second, he no longer completely negates &quot;formal correspondence&quot;, but believes that the expression form of the original text cannot be broken at will in translation.In order to expand the scope of application of his theory, he also added rhetoric.However, despite his amendments, he failed to elaborate more deeply on his new views.<br /> <br /> Thirdly, Eugene Nida once put forward the proposition that &quot;translation is science&quot;, and then basically abandoned this proposition.Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which can not be said to be a major defect.<br /> <br /> Of course, Nida's theory and works are not perfect. Firstly, his theory focuses too much on solving the problems of communicative and intelligibility of translation, so its scope of application is limited. It is natural to emphasize the intelligibility of the translation in the field of Bible translation, but if the intelligibility of the translation is always put in the first place in the translation of secular literary works, it will inevitably lead to the simplification and even non literariness of the translated language. Newmark, a British translation theorist, once pointed out: &quot;if we delete all the metaphors in the Bible that Doneda believes readers cannot understand, it will inevitably lead to a large loss of meaning.&quot; . an important feature of literary works is that they use more metaphorical and novel language. The author's real intention may have to taste and capture between the lines. If all the metaphorical images in the original work are deleted and all the associative meanings are clearly stated, the result will be that the translation is easy to understand, but it is dull and can't reach To the purpose of literature. In recent years, Nida has become more and more aware of this, and has constantly revised and improved some of his past views. For example, he later no longer focused on the intelligibility of the translation, but advocated a &quot;three nature principle&quot;, that is, the principle of paying equal attention to comprehensibility, readability and acceptability. In addition, he no longer completely denied &quot;formal correspondence&quot; In order to expand the scope of application of his theory, he especially added rhetoric. However, despite Nida's amendments, he failed to make a more profound exposition of his new views; he was only aware of the existence of the problem rather than successfully solving the relevant problems Besides, Nida once put forward the proposition that &quot;translation is science&quot;, and then basically gave up this proposition. Whether he put forward or gave up, he did not put forward sufficient and convincing arguments, which is a major defect.<br /> <br /> Of course, flaws do not hide the jade. Looking at Nida's lifelong contributions, he is one of the most outstanding theoretical figures in the field of contemporary translation studies in the United States and even the whole west. The historical theory of the development of western translation theory should give him a heavy pen.<br /> <br /> ==Chapter3 Robert Boogrand's translation theory==<br /> <br /> Since the 1970s, more voices outside the structural language school and the communicative school have gradually emerged in the field of translation studies in the United States, especially the voice of discourse linguistics theory and discourse analysis represented by Robert Boogrand.<br /> Boogrand teaches in the English Department of the University of Florida and is engaged in the study of literary discourse rhetoric and grammatical structure.In 1978, he published a book called &quot;elements of translation theory of poetry&quot;), which was listed as one of the Translation Studies Series edited by Holmes and attracted extensive attention.<br /> <br /> Boogrand's view is: 1. The unit of translation is not a single word or sentence, but the whole text.2. Translation is a process of interaction among authors, translators and readers.3. What is worth studying is not the characteristics of the article itself, but the skills of language use reflected in these characteristics.<br /> <br /> After the publication of the above translation theory works guided by the thought of discourse linguistics in 1978, Boogrand continued to engage in the research of language and translation along the same line, and more than ten relevant works (including Works CO authored and co edited with others) have been published successively, mainly including discourse, discourse and process: multidisciplinary discourse science exploration Linguistic Theory: Discourse of basic works, introduction to discourse linguistics, language discourse, Western and Middle East translation Boogrand has always expounded language and translation from the perspective of discourse linguistics, thus establishing his important position as the leader of discourse linguistics in the field of British and American translation studies. Boogrand's contribution as one of the pioneers of discourse analysis and discourse linguistics in translation studies is very important and worthy of full recognition.<br /> <br /> ==Chapter4 Andre Lefevere's translation theory== <br />  <br /> With the development of the times, translation studies in the United States, like other parts of the west, have been continuously improved in theoretical depth. By the 1990s, the focus of theorists' discussion on translation has gradually separated from the previous specific translation processes and methods, and turned more to the fundamental nature of translation, translation and ideology, translation and culture. This chapter introduces Andre Leverville's translation theory.<br /> Andre Leverville, a professor of translation and comparative literature at the University of Texas at Austin, originally from Belgium, is a very important theoretical figure in the field of Contemporary Western comparative literature and translation research. We can discuss his main ideas from the following two aspects.<br /> <br /> (一)The cultural turn in translation studies. It is a common feature of all cultural schools to turn the focus of translation studies from the language structure and language form correspondence that language schools are most concerned about to the meaning and function of the target text and the source text in their respective cultural systems. He believes that any literature must survive in a certain social and cultural environment, and its meaning and value Value, as well as its interpretation and acceptance, will always be affected and restricted by a series of interrelated and mutually referenced factors, including both internal and external factors of literature. Therefore, as far as translation research is concerned, the goal of the research is far from limited to exploring the equivalence or equivalence of the two texts in language forms, but to explore at the same time.Study various cultural issues directly or indirectly related to translation activities.<br /> <br /> （二） The concept of manipulation in translation. When talking about and describing the basic characteristics of the cultural school, we often can not do without using the word &quot;manipulation&quot;. Here, &quot;manipulation&quot;It is not emotional, but a special term representing the concept of neutrality. According to the translation operation of Andre Leverville and others, the core meaning is that in the process of processing the source text and generating the target text, the translator has the right and will rewrite the text in order to achieve a certain purpose. Andre Leverville believes that translation is a reflection of the image of the text.Other literary forms such as literary criticism, biography, literary history, drama, film, fiction and so on are also the rewriting of the text image, and rewriting is the manipulation of the text.<br /> <br /> （三） Obviously, the manipulative rewriting in Lefevere and his cultural school theory is not simply equivalent to &quot;Rewriting&quot; in the general sense, because in his view, all translation is rewriting, even the &quot;most faithful&quot;Translation is also a form of rewriting. As a translation manipulator, this rewriting or manipulation should be regarded as a cultural necessity in essence. In the process of translation, the translator is bound to be affected and restricted by various social and cultural factors. In addition to considering all the characteristics related to the source text, such as the original author's intention, the context of the source text and so on, the more important thing is toIt is necessary to consider a series of factors related to the target or receiving culture, such as the purpose of translation, the function of the target text, the expectations and reactions of readers, the requirements of clients and sponsors, and the review of the publishing and distribution organization of the work. The existence of these factors and the degree of constraints imposed by the translator on them vary from person to person constitute the inevitable &quot;manipulation&quot; condition of the translator on the text.<br /> For &quot;manipulation&quot; in this sense, we can not judge it by moral value words such as &quot;legitimate&quot; or &quot;improper&quot;, but only by the &quot;appropriateness&quot; criteria such as whether the target text has achieved the purpose of translation, whether it meets the expectations of the audience, and whether it can be accepted by the accepted culture.<br /> <br /> ==Chapter5 Lawrence Venudi's translation theory== <br />  <br /> It is precisely because the cultural school or manipulation school, and even the polysystem school, in translation studies have established a relationship with the theory of domestication and Foreignization in translation, that a new group of scholars and viewpoints have emerged. In the field of American translation studies, Lawrence Wenudi is the most vocal theoretical figure on the issues of &quot;domestication&quot; and &quot;Foreignization&quot;.<br /> As an English professor at Temple University in Philadelphia, winudi is one of the most active and influential figures in the field of American translation theory since the 1990s. Winudi belongs to the deconstruction school in translation studies, that is, what genzler calls the &quot;post structuralism school&quot;In his works on translation studies, Venuti advocates that literary translation should not aim at eliminating alien features, but should try to show cultural differences in the target text.<br /> <br /> Venuti's main view is that it is wrong to require the translator to be invisible in translation; the translator should not be invisible in the translation, but should be visible. That is to say, translation should adopt the principle and strategy of &quot;alienation&quot; to keep the translation exotic and exotic, and read like the translation, rather than &quot;domestication&quot;So that the translation can be transformed completely in accordance with the ideology and creative norms of the target culture. It doesn't read like foreign works, but the original of the target language.<br /> <br /> However, translation has never been carried out in an unaffected way. Foreignization translation and domestication translation are actually the products of translation activities affected. From the perspective of translation ethics, it is difficult to assert which is good or which is bad, because translation reality shows that the two play irreplaceable roles in the target language and culture and complete their respective missions.Therefore, the two kinds of translation will always coexist and complement each other.<br /> <br /> ==Chapter6 Edwin Gensler's translation theory==<br />  <br /> Edwin Genzler is the director of the translation center of Amherst University of Massachusetts, doctor of comparative literature and professor of translation. His famous translation work is contemporary translation theory published in 1993 and reprinted in 2001.<br /> <br /> Genzler's contribution to translation theory is mainly reflected in the following three aspects:<br /> First, it comprehensively combs the contemporary western translation theories, so as to clarify people's understanding of various western translation theory schools since World War II, and thus arouse the research interest in all kinds of contemporary western translation theories in the field of translation studies (including China's Translation Studies).In contemporary translation theory, Genzler studies translation from different perspectives such as scientific theory, polysystem theory and deconstruction. By exploring the &quot;political reality&quot; outside translation (literary translation practice), he outlines the outline of contemporary western translation research and guides readers to rethink a series of theoretical issues such as the definition and classification of translation.<br /> <br /> Secondly, on the basis of comprehensively and systematically combing various contemporary western translation thoughts and theories, Genzler puts forward a multi-channel cooperative translation research view of &quot;fair treatment of all systems&quot;.He believes that contemporary translation theory, like literary theory, originates from structuralist theory.All these structuralist or post structuralist theories have been confined to their respective academic circles for a long time.Various schools have very special requirements for the terms used in this system, and the terms are limited;Their pursuit of &quot;correctness&quot; or &quot;objectivity&quot; of theory tends to be one-sided, and they all try to gain universal recognition in the academic circles at the expense of other perspectives.The result is only the continuous conflict between theories, but there is no due cooperation and exchange between theories, which leads to the marginalization of academic research.<br /> <br /> Thirdly, Genzler puts forward a post structuralist interpretation model of the essence of translation.In translation, post structuralism and power, he analyzes the deconstruction (post structuralism) thoughts of Derrida, Spivak and others, as well as the translation thoughts of translation theorists such as Wenudi, Levin and Robinson under the influence of their deconstruction thoughts, and points out that the new translation interpretation model can no longer follow the past tradition and simply define translation as&quot;The transformation from a single language to another single language&quot;, but it should be regarded as the transformation between a multicultural form environment and another equally multicultural form environment.<br /> <br /> ==Conclusion==<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.<br /> <br /> In addition to the above-mentioned important theoretical figures in the field of contemporary American translation studies, many others, such as Roberto Tradu, Daniel Shaw, Burton Raphael and so on, have also made achievements in translation theory. However, due to space constraints, they cannot be discussed in detail here.<br /> <br /> Generally speaking, due to the historical origin and the influence of the subject's immigrant culture, the initial development of American translation studies depends on the inheritance and promotion of the tradition of European translation theory. With the evolution of the times, American translation studies catch up with each other in many aspects with rapid development and fruitful achievements, and walk in the forefront of western translation studies, becoming the driving force of contemporary western translation theory. On an important force for forward development.(corrected by--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:48, 14 December 2021 (UTC))<br /> <br /> ==reference==<br /> <br /> Lefevere·André. (1980). Translating literature [M]. New York:Clarendon Press.<br /> <br /> Newmark·Peter. （1978）.The theory and the craft of translation [M].London:Rountledge Press.<br /> <br /> Nida·Eugene.（1996）.The Sociolinguistics of Interlingual Communication [M]. Brussels:Editions du Hazard.<br /> <br /> Katz·Jerrold J. （1966）.The Philosophy of Language [M]. New York:Harper and Row.<br /> <br /> Pound，E. 1917. Notes on Elizabethan classicists [M]. New York:Clarendon Press.<br /> <br /> Tan Zaixi 谭载喜. (1999).《新编奈达论翻译》[M] New Nida on Translation. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> Tan Zaixi 谭载喜. (2000).《翻译学》[M] Translatology. 武汉:湖北教育出版社 Wuhan: Hubei Education Press.<br /> <br /> Xie Tianzhen 谢天振. (2003).《翻译研究新视野》[M].New perspectives in Translation Studies. 青岛:青岛出版社 Qingdao: Qingdao Press.<br /> <br /> 中国对外翻译出版公司（编).(1983).《翻译理论与翻译技巧论文集》[M].Collection of Papers on Translation Theory and Translation Skills. 北京:中国对外翻译出版公司Beijing: China Translation and Publishing Corporation.<br /> <br /> 中国对外翻译出版公司（编).(1983).《国外翻译理论评介文集》[M].A Review of Foreign Translation Theories. 北京:中国对外翻译出版公司 Beijing: China Translation and Publishing Corporation.<br /> <br /> --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 16:11, 8 December 2021 (UTC)Liu Wei<br /> <br /> =周俊辉Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=<br /> [[Hist_Trans_EN_10]]<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> [[Hist_Trans_EN_11]]<br /> <br /> =钟雨露Western Translation History in the Old Ages=<br /> [[Hist_Trans_EN_12]]<br /> <br /> =钟义菲: The Chinese Translation History in Mordern Age=<br /> [[Hist_Trans_EN_13]]<br /> <br /> =魏楚璇: Western translation history in the Modern and Contemporary Ages=<br /> [[Hist_Trans_EN_14]]<br /> <br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> Where Persian Language Meets Translation<br /> <br /> By Mahzad Sadat Heydarian<br /> <br /> Hunan Normal University- China<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that:<br /> Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively. <br /> <br /> The traces of written translation in different periods of the history of Persian language have mostly been based on the king’s demands or special order by one of the influential people in the royal court, mostly for their immediate political needs. This history, before the last century, has was interwoven with political, sometimes military and less commonly scientific texts. Therefore, individual or freelance translators who had been engaged in translation of literary works, or the Persian scientists who were keen to translate texts into Persian are absent in many historical periods. Azarang (15), studying the history of Safavid dynasty (1501–1736), in which Iran had lot of communications with Europe, has associated this strange phenomenon to the lack of concern and interest for learning and evolving in Persian travelers or dispatched students who commute to western countries. He believes that Iran missed a unique opportunity to use the scientific benefits for fundamental changes during Safavid dynasty, which was concurrent with the scientific and industrial transformations of Europe. As we will see, the attempts for translating texts for Iranian users were mostly confined to translation into Arabic instead of Persian as the main language of the whole plateau in post-Islamic era. The new movement of translating texts from different subjects into Persian was seen some 100 years after Safavid kings, during mid-Qajar era (1795–1925).<br /> <br /> In this article a historical investigation of Persian translation is presented based on what is available in collecting books and articles, mostly based on four important references: Karimi-Hakkak’s article in Encyclopedia of Translation Studies (1998), Daeratol’ma’aref-e Bozorg-e Eslami (2008), Behrouz Karoubi’s important article (2017), and Azarang’s detailed chronological event book (2015). The study has been divided into five sections based on the five historical periods: Ancient Persia, Medieval Persian, The Mongol Era, Post-Mongol Era, and the Modern Period. This is more or less the same division done by Karimi-Hakkak, as the main resource of this article, but with a specific extension. This investigation refers primarily to translation into Persian and some comparatively rare cases of translation from Persian into the other languages, will exclusively be dealt with.<br /> <br /> Ancient Persia (Before 651)<br /> Karimi-Hakkak (493) mentions that “Translation into Persian has a long and eventful history; it has played an important part in the evolution of Iranian and Iranate civilizations throughout Western Asia and beyond.” We see the first traces of translation in medieval Persia, in which close contact and interface between Arabic and Persian occurred. He claims that “The Achamenian empire was multilingual, and many of its documents were written not only in various language of the empire, but in Babylonian and Elamite as well. Still our information about specific translation activities among these languages is too sketchy to allow any in-depth discussion of trends and patterns.” Later on, only with the formation of the Sasanian dynasty in Persia (AD 224–652) and the rise of Middle Persian the first authentic historical information about intercultural exchange could be found.<br /> <br /> Behistun Inscription as the unique masterpiece in Achamenian’s era is an exclusive phenomenon in the history of translation of the world; Azarang argues that it is one of the most important translated texts in that era as well as one of the examples of precise translation. Translation of Behistun inscribed stone seems to be done by a number of trusted linguists who probably checked the texts’ conformity more than once. This translation shows that a precise translation accompanied by artistic delicacies on the stones had reached a very good level in that time (35).<br /> <br /> Scholarship suggests that Old Persian was transmitted orally, as we have no written records from that time. There is Avesta, a religious book in what scholars have termed Avestan, a language closely related to Old Persian. Even though it was committed to writing in the fourth century AD, Avesta contains some Zoroastrian hymns thought to be in older Iranian languages” (qtd. in Karimi-Hakkak 493).<br /> <br /> Medieval Persian (651-1206)<br /> In the post Islamic era, the most significant translation works included nearly all of extant translations are from middle Persian into Arabic. This took place, as Karimi-Hakkak mentions, in the hope to save religious or literary works from destruction by transferring them into the newly spread and mostly accepted language which was Arabic at the time.<br /> <br /> We do not still have access to any written works that reveals the exact historical events in Iran during 100 years after the Arab conquest in the middle of seventh century. We could not find an example of written translated practice in that century either. We know that written Persian had not yet developed much in that time and was not yet common around the country. Furthermore, according to Azarang, knowing the relation between some Iranians and Arab people seems not to be possible at the end of the century to understand the related linguistic relations. In the second century after Islam, however, we have evidence to show that some Iranian scientists who learned Arabic started to translate medieval works from Persian to Arabic in the fields of philosophy, logic, astronomy, medicine, pharmacology, ethics, and culture (Azarang, 95).<br /> <br /> In Medieval era almost all Persian writers and scholars were bilingual, as the dominant language especially for writing was Arabic; by most of experts and philosophers. Karimi-Hakkak puts forward a list of famous internationally recognized Persian celebrities when he states that “in addition to the historian Tabari and physician and philosopher Avicenna, three of the greatest Islamic theologians – the Shi’ite Mohammad Tusi (d. 1076), the Sunni reformist Mohammad al-Ghazāli (d. 1111), and the Mo‘tazelite Zamakhshari (d. 1144) – who was also a great grammarian and lexicographer – can be counted among these, as can the jurist and philosopher Fakhr al-Din Rāzi (d. 1209)”. These men sometimes prepared Persian versions of the works they had written originally in Arabic, or supervised their students in such tasks. This is one reason why the border between translation and original work, as envisaged in that culture, appears blurred to us (496).<br /> <br /> This fluidity enabled medieval Persian scientists and philosophers to be original authors and translators at the same time. The absence of proprietary concerns in medieval times further undermines modern-day efforts to distinguish writing from translation. Acts of borrowing, adaptation and appropriation were undertaken in ways that transcend modern classifications. The corpus of philosophical and scientific works in Persian is replete with bilingual texts or hybrids, as well as those in which text and commentary are in two different languages. There are also numerous texts of an indeterminate character; these may or may not be considered original works with later commentaries or annotated translations. Within the terms of medieval Persia, such works must be assumed to have originated in Arabic unless proven otherwise (496).<br /> <br /> According to Mary Boyce, there was an unfortunate fact that none of the literature of the Parthian period has survived in its original because of their oral form. She explains that our knowledge about Parthian literature is thus mainly through recensions, redactions, or partial translations in Middle Persian (1157–1158). Karimi-Hakkak mentions: “We also know that the Sasanian kings encouraged translations from Greek and Latin. Much historical knowledge, lost to the Persians as a result of the chaos that followed Alexander’s conquest in 330 BC, was regained in this way. The Sasanian monarch Shapur I commissioned many translations from Greek and Indian works to be incorporated into collections of religious texts” (494).<br /> <br /> Even for the extensive Sassanian literature which we know for certain that many works of other languages were translated into Middle Persian [must be rephrased], we have regrettably no knowledge about the linguistic features of translation that were used by the translators at that time or strategies which have been prevalent (qtd. in Karoubi 596).<br /> <br /> Many translated works have been reported by Younes Keramati in the 14th century, which were from Persian and Iranian Arabic into Greek. The territories under the rule of the Trabzon Empire, from the early 14th century, witnessed a short resurrection of the translation of Persian works into Greek. The importance of translation between the two languages could be shown when we see that the translation of an astronomical work attributed to Shamsuddin Bukharaei, an Iranian scientist, led to the creation of the new Persian astronomical era in the Trabzon Empire. Among many important translated works, another Byzantine physician named Georgios Choniates translated an important Persian toxicology into Greek. Keramati believes that the superiority of Iranian education in Greece through translation (whether from Arabic or Persian) is proved by the fact that in that age, compared to the translation of many Persian works, not a single work has been translated from Greek into Persian (35). In an encyclopedic research, Ahmad Pakatchi argues that in translation from Persian to Turkish of Kharazmi, examples of literary works abound. Among them, instead of a precise translation, a kind of literary re-creation has taken place. A good example of this kinds is Khosrow and Shirin from Qutb Kharazmi (in 1341) which is the recreation of the famous poetry of Masnavi of Khosrow and Shirin by Nezami Ganjavi. In addition, the translation of Attar Neyshabouri’s Tazkerat al-Awliya is less changed because of its nature as simple prose but its translation has been done with some variations.<br /> <br /> As argued by Karimi-Hakkak (494), “in the second half of the seventh century, Islam began to spread over the Iranian plateau gradually but steadily. This marks a unique turning point in the life of Iranians, not only religiously, but culturally and linguistically as well. The Persian language constitutes the most tangible link between Islamic and pre-Islamic Iranian cultures.”<br /> <br /> Rozveh or Ruzbeh, better known by his Muslim name ‘Abdollāh Ebn-Al-Moqaffa’ (executed about 759), translated the Panchatantra and Khotay-namak (a collection of mythical legends of Persian kings and heroes) into Arabic. In all likelihood, he is also responsible for the translation into Arabic of accounts of the sixth century reformist prophet Mazdak, and that of his followers. Such texts, later translated from Arabic back into New Persian (Karoubi, 494). <br /> <br /> Hediscovered two parallel tendencies in the eighth and ninth centuries. “The first, consisted of a series of translations made from extant texts into Arabic, later translated back into Persian. The second activity, undertaken by Persian converts to Islam, took the shape primarily of commentaries on the holy Qur’ān’ which could not be translated. Translation strategies were especial in that time in which ‘texts were subjected. to a variety of changes; they were simplified, annotated, abridged, illustrated with pictures and diagrams, mended through sequels, or otherwise altered to suit the specific needs of the patron and the new readership” (Karoubi, 495). <br /> <br /> The Mongol Era (1206–1368)<br /> <br /> In line with this classification Karimi-Hakkak states that “following the Mongol and Tartar invasions of the thirteenth through fifteenth centuries, new patterns of interaction emerged between Persian on the one hand and a number of Indian and Turkic languages on the other, making this history even more complex and multifarious.”<br /> The Mongol conquest of Iran in the thirteenth century gradually put an end to the influence of the Arabic-speaking neighbors of the country and, as a result, led to the reduction of works composed in the Arabic language and the increase in works originally written in Persian. Karoubi refers to Mo’jam as one good example of this tendency. The book is written by Shams-e Qays-e Rāzi’s, as an effort of literary criticism that was originally composed in Arabic and, following the Mongol invasion, rewritten in Persian. In the preface to his book, Qays-e Rāzi claims that he had rewritten it in Persian on the request of many Persian poets and literati who did not possess sufficient knowledge of Arabic and were questioning the rationale behind composing a work on Persian poetic prosody in Arabic, because in their view such a work would be useful neither for the Arab audience, who had no familiarity with Persian language, nor for the Persian readers (see Shams-e Qays-e Rāzi, 1232/ 1935, pp. 17–18) (qtd. in Karoubi 598).<br /> Nasir al-Din Tusi (d. 1274) translated the Greek basic manuals of mathematics and geometry, including Euclid’s Elements and Theodosius’s Spherica into Arabic, and the astrological judgements of Ptolemy from Arabic into Persian. In each case, he added his own comments to his translations (Karimi-Hakkak 496).<br /> <br /> The Post-Mongol Era (1368-1789)<br /> <br /> According to Karimi-Hakkak (497), “by the thirteenth century, Persian was becoming well established in India as the language of religious, literary and legal learning and communication. A number of important translations began to be made from Sanskrit and other Indian languages into Persian.”<br /> The variations of translation and using different languages in India have been mentioned by him as a result of creation of more multilingual society in the region. He indicates that ‘[w]ords trafficked more freely between Persian and other languages, and a degree of tolerance emerged towards mixed usages. This in turn gave rise to a divergence between the Persian of Iran proper and that of India and Central Asia. Furthermore, translations were now made into Persian not so much from Arabic but from Indian and Turkic languages, as well as English and Russian’.<br /> <br /> 1. The Modern Period in Iran (after 1789)<br /> <br /> Karimi-Hakkak (497-498) mentions that with the dominance Russia over Central Asia in the latter part of the nineteenth century, ‘almost all translation activity in Persian-speaking Central Asia was realigned with Chaghatay (later Uzbek) and Russian languages. The latter part of the nineteenth century was very important for the translation movement in Iran and for Persian language’. He adds ‘after a century and a half of political instability, the Qajar dynasty (ruled 1795–1925) had returned a semblance of stability to Iranian society early in the century. More or less regular cultural contact with Europe had begun with the dispatch of Iranian students to Europe, adding to the pressing need for inter-governmental contact”. (497)<br /> <br /> Azarang (2015) and Karoubi (2017) see the measures done by the famous Qajar Prince, Abbas Mirza, (1789–1833) in the said era as the turning point in the history of translation in Iran. Karoubi mentions that:<br /> <br /> Following their humiliating defeat by the numerically inferior but technologically superior Russian forces in the Russo-Persian wars (1804–1828), the Iranians started to realize that over 1000 years of having limited political exchange had kept them technologically inferior. Therefore, the defeat in the Russo-Persian war served as a wake-up call for the Iranians to resort to translation as the main means to compensate for their weaknesses. Abbās Mirzā, the Qajar crown prince of Persia, played a very influential role in the initiation of the new translation movement by commissioning the first translations from modern European languages into Persian and dispatching a number of Iranian students to western Europe for education, some of whom later became involved in translation activities. It was also during his reign that lithographic printing was for the first time introduced into Iran. (P. 598)<br /> <br /> According to a travelogue written by Pierre Amédée Jaubert, the French diplomat and orientalist, who met Fat’h Ali Shah the king of Iran at the time, the king himself was very interested in acquiring the western knowledge, industry and culture, and therefore sought the ways in his mind for transmission of those aspects. Through the relation stablished between French and Iran, Napoleon Bonaparte sent a number of French officers and military experts to Iran. It was when the information about the French army and military regulations was begun to be translated into Persian (Azarang 221) seemingly with supervision of Abbas Mirza. <br /> <br /> Azarang designates the names of some pioneer translators which were ordered by Abbas Mirza as well as the Western educated individuals who had involved in the new historical movement of translation in the same era. Mirza Saleh Shirazi who was sent to England, for acquiring the printing technology was one of these names. Karimi-Hakkak referred to this phenomenon in era of Qajar Dynasty as “renaissance of translation activity in Iran”. (498)<br /> <br /> The Next part of this article is the main extract from Karimi-Hakkak article in Encyclopedia of Translation Studies which is the best expression of the history of translation in Iran, since Qajar dynasty.<br /> <br /> The new translation movement was propelled primarily by the perceived need to gain access to European sciences and technology. Anxious to modernize the Iranian army and bureaucracy, the Qajar state followed the dispatching of groups of students to Europe by the establishment of a polytechnic College, modelled after European institutions of higher education. Established in Tehran in 1852 and known as Dār al-Fonūn (House of Techniques), this institution played a crucial part in modernizing Iran. European teachers were hired to teach a variety of subjects, often with Iranians as their assistants and interpreters. They also prepared a number of textbooks in various sciences which were based largely on European scientific works. Thus, translation and interpreting began to play a crucial part in the evolution of pedagogical processes in modern Iran. (498)<br /> <br /> Many early Iranian translators of European works were graduates of Dār al-Fonūn. Chief among them was Mohammad-Hasan Khān, better known as E‘temād al-Saltaneh, the last title the court bestowed on him. From 1871 to 1896 E‘temad al-Saltaneh headed a new government office called Dār al-Tarjomeh (House of Translation), designed to coordinate government-sponsored translation and interpreting activities. The office was charged with supervising all state-sponsored translation activities. Under E‘temād al-Saltaneh’s tutelage, many significant European works were made available to Iranians, often from French and frequently in more or less free versions which approached adaptation. (498)<br /> <br /> Soon, translation activity was directed towards disciplines such as history, politics and literature and became an integral part of various modernization projects. It was almost always undertaken to make Iranians conscious of their own backwardness, in spite of a glorious past. European orientalists had been studying Persian literature and Iranian history with interest and enthusiasm for over a century, and the Romantics had glorified Persian culture and civilization, particularly of pre-Islamic times. Iranians had to be made aware of these works if they were to strive to regain the glory of their ancient culture. (498)<br /> <br /> In broader terms, translation has been at the base of a great many philosophical and scientific enquiries, cultural speculations, social activities and political agendas in Iran throughout the modern period. It has been the chief means of introducing Iranians to new ideas, schools of thought and literary trends. It has been considered a necessary component of the drive towards modernity, no less so in the Islamic republic than in the monarchial state which preceded it. As a result, it has been pursued with an enthusiasm and determination unparalleled in the history of the Persian language. Today, almost all important works of Western civilization, from Aristotle and Plato to examples of the latest trends in American or French fiction, are available in Persian translation. (499)<br /> <br /> At the same time, translation has at times been viewed as an easy road to fame, if not to fortune, particularly in the social sciences and literature. While it has attracted much talent, it has at times had a negative impact on the evolution of the culture. It has certainly thwarted efforts to explore possibilities of political, social or cultural development which do not fit into Western patterns. Be that as it may, the importance of translation as a cultural activity has encouraged almost all notable intellectuals of contemporary Iran to try their hand at it. Rarely have these intellectuals specialized in fields such as literature or the social sciences. Instead, the impulse to translate seems to follow the search for relevance or the perceived need to buttress or justify one’s own position, politically, philosophically or aesthetically. (499)<br /> <br /> Meanwhile, translation had remained a central component of the language learning process, particularly at university level. However, the activity was pursued in fairly traditional ways which were not always conducive to training competent, professional translators and interpreters. The main activity consisted of actual translations, with little discussion of the theoretical underpinnings or the principles governing the actual process of text production. Typically, students would offer their own translations, discussions would ensue, and a text would be suggested as the best possible rendition of a given original. (500)<br /> <br /> Through the 1970s, efforts were undertaken at Tehran University, the College of Translation and elsewhere, to introduce a new approach to teaching literary translation from English into Persian and vice versa. Teaching was based essentially on examining existing translations and discussing their relative merits and shortcomings. It also aimed to instil a sense of the comparative grammars of the languages and texts involved. Extensive discussions of the style, diction and context of each text replaced the requirement of text production. Important as it is, translation pedagogy has never been studied in Iran as a crucial component of translation activity. (500)<br /> <br /> Azarang, refers to the absolute superiority of French as the source language in Persian translation in the early decades of 20th century. As an example, in one Iranian year around 1921-1922, only four literary titles were translated into Persian, among which not a single book was selected from English. He adds by quoting Ramezani’s comment that: ‘The number of selected stories and plays between 1921 and 1932 was a total of 180 titles. At that time, names of books translated from English to Persian were rarely seen. In addition, even those English-language works may have been re-translated from French into Persian, such as the stories of Jack London, an American author whose translations were translated from French into Persian some decades later. Quoting the available evidence, he states that it was only in later years that works by English-language authors such as Shakespeare, Dickens, Alan Poe, O’Henry and others were translated into Persian, while it is not possible to say precisely which of the works has been directly translated from English. (Azarang, “Translation from English”, 60).<br /> <br /> <br /> <br /> <br /> References:<br /> <br /> Azarang, Abdolhossein. Tärikhe Tarjome dar Iran [The History of Translation in Iran]. Ghoghnous, 2015.<br /> <br /> --- “Translation from English to Persian.” Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 59-68.<br /> <br /> Boyce, Mary. “Parthian writings and literature.” Cambridge history of Iran, edited by E. Yarshater, Cambridge University Press, vol. 3.2, 1983, pp. 1151–1165. <br /> <br /> Britannica [Online Encyclopedia), https://www.britannica.com/topic/Iranian-languages#ref603427.Accessed 8 Sep 2020.<br /> <br /> Daeratol’ma’aref-e Bozorg-e Eslami [Great Islamic Encyclopedia]. vol. XV, The Center for the Great Islamic Encyclopedia, 2008.<br /> <br /> Karoubi, Behrouz. “A concise history of translation in Iran from antiquity to the present time.” Perspectives, vol. 25, no.4, 2017, pp. 594-608. doi:10.1080/0907676X.2016.1277248<br /> Keramati, Younes. “Translation from Arabic and Persian to Greec”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. 15, 2008, pp. 34-36.<br /> <br /> Karimi-Hakkak, Ahmad. “Persian tradition”, Routledge encyclopedia of translation studies, edited by Mona Baker and Gabriela Saldanha, Routledge, 1998, pp. 493–501.<br /> <br /> Pakatchi, Ahmad. “Translation from Arabic and Persian to oriental Turkic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 45-47. <br /> <br /> Parsi Nejad, Iraj. “Translation from European languages to Persian”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 56-59. <br /> <br /> Rezaee Baghbidi. Hassan. “Translation from Sanskrit and Pahlavi to Arabic”. Great Islamic Encyclopedia. The Center for the Great Islamic Encyclopedia, vol. XV, 2008, pp. 24-33.<br /> <br /> =Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=<br /> [[Hist_Trans_EN_17]]<br /> <br /> =Jawad Ahmad; History of Translation=<br /> <br /> [[Hist_Trans_EN_18]]<br /> <br /> =Bible Translation in Christian History=<br /> Benjamin Wellsand, Hunan Normal University, China<br /> [[Hist_Trans_EN_18]]<br /> <br /> ==Abstract== <br /> The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all this translation effort? The present work will explain the rationale behind the perceived need for translation. It will describe the multicultural context that aided the church in communicating in a heart language. An awkward struggle in the Middle Ages will leave the future of the church in question. What created this polar shift in the West from the church's original course bearings? How and why did the church recover? What remains of centuries of Christian diligence to get the Word into the words of the other? Through historical events, life experiences of translators, and the tales that live on in the translations themselves will answer these questions and encourage the reader to enter the exciting and vast history of Bible translation.<br /> <br /> ==Key Words==<br /> Aramaic language—refers to the Semitic dialect of a Middle Eastern people written in a Phoenician alphabet and first appearing in the 11th century B.C.E and growing to the peak of prominence in the 8th century B.C.E.<br /> <br /> Free Translation—a translator’s decision to avoid as many target audience misunderstandings as possible due to linguistic and cultural differences with the source text’s culture<br /> <br /> Functional or Dynamic Translation—a translator’s decision to focus more attention on communicating the meaning of the source text with concern for the target text<br /> <br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> <br /> Greek language—refers to that Greek developed in the 4th century B.C.E. and utilized by the Greco-Roman Empire<br /> <br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> Hebrew language—refers to the ancient Jewish dialect spoken between the 10th century B.C.E. and the 4th century C.E.<br /> <br /> Literal Translation—a translator’s decision to focus attention primarily on what the source text says<br /> <br /> Septuagint—the Greek translations of the Hebrew Old Testament<br /> <br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others. (cf. Acts 2.7-11) The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation.&quot; (Rev. 5.9) The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day. Whereas Buddhists and Muslims identify their sacred texts and faiths inseparably from the original languages of Sanskrit, Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized regarding colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portuguese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portuguese missionaries were associated with the politics and kicked out of the country. They were ousted under the accusations of encouraging Japanese to eat horses and cows, misleading people through science and medicine, and trading Japanese slaves. (Doughill 2012: l. 1064) Although the missionaries had done no such things, they were targeted along with the Portuguese government for these criminal acts.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> <br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves. (Warneck 1888: 80)<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> <br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity. (Sanneh 1987: 333)<br /> <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning.&quot; (Carroll 1956: 73) George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy.&quot; (Loewenberg 1943-44: 102) Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (Lewis 2006, 9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking.&quot; (Hiebert 2008: 90)<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism.&quot; (Hiebert 2008: 69) And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.&quot; (Isa. 35.5-6) They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.&quot; (1 Tim. 2.5) The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart.&quot; (Dignan 2020: 13) The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness.&quot; (Fujimura 2016: 74) What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus. (cf. Eph. 2.1-7) That experience involves a love for God with all of one’s heart, soul, mind, and strength. (cf. Mk. 12.30) What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question. (See 2005: 161-162)<br /> <br /> ==1. The Early Church And Translation==<br /> The early church was a multicultural and multilingual group of people. The church had its start within Jerusalem during a Jewish festival known as Pentecost. It was during this festival that Jews would converge within the city from the Jewish diaspora that had been created through centuries of occupation and exile. The Jews living among foreign lands had taken on the culture and languages of their captors and captive neighbors. When they came back to worship at the centralized Jerusalem Temple in 30 C.E., there was a complex and diverse representation of culture and a need for the Hebrew speakers to communicate in the languages of the diaspora. <br /> <br /> As noted above, Greek had long been the lingua franca by this time and translation of the church’s sacred text had already taken place. What is known as the Septuagint (LXX) was the Greek version(s) of the Hebrew Old Testament. Rather than referencing a specific translation, since there is no single identifiable text, the LXX is, in the words of Emanuel Tov, “the nature of the individual translation units” and “the nature of the Greek Scripture as a whole (p3).” The fictitious origins of the title Septuagint come from the tale of 70 translators who were said to have gathered in Alexandria during the reign of Ptolemy II and the translation was miraculously accomplished within seventy-two days. Despite the fictitious tale of its beginning and the difficulty in identifying exactly what the Septuagint text contains, there is no doubt that the translations existed, and that Jesus’s apostles utilized them regularly in their writing of the New Testament text. <br /> <br /> The New Testament does not qualify as a written translation of a Hebrew text, but it is a written Greek text that is translated from Jewish thought. The Jewish concepts of Temple, Levitical priesthood, Messiah, animal sacrifice, along with many other Old Testament imagery and thought are written down in Greek. It is interesting that there are assumptions made by biblical scholars that, since the biblical writers were writing in Greek, they must have been borrowing from Greek thought to communicate to a Greek audience. A common example can be found in the beginning of the gospel of John and its use of word (or logos). The text reads, “In the beginning was the Word and the Word was with God, and the Word was God.&quot; (Jn. 1.1) Many find the apostle John borrowing from Platonic philosophy and following in the footsteps of Hellenistic, Jewish philosopher, Philo who connected Greek Sophia (or Wisdom) with the logos, which was the knowledge, reason, and consciousness of the God of the Old Testament that assisted humans in life. <br /> <br /> Despite the face value validity of this being a moment of contextualization by the apostle John of Hebrew concepts into Greek thought, there may be a more reasonable explanation. Ronald A. Nash points out that it makes more sense to take logos not back to Greek philosophy primarily but to Hebrew thought in Genesis 1, since the writers had Jewish minds. In every activity of creation, as it is recorded in the Hebrew Old Testament, God is described as one who speaks all things into existence. “And God said, ‘Let there be light.'&quot; (Gen. 1.3) It is the word of God that brought all of creation into existence. John takes the Hebrew thought regarding the spoken beginning of the cosmos and uses the Greek term logos as a title for Jesus to connect him with the origins of creation for the New Testament Greek audience.<br /> <br /> Regardless of how thoughts were communicated in translation, the fact remains that the early church was diligent from the start to ensure the biblical text made it into the hands of every people group encountered in their own language. The earliest translation of the Greek New Testament was either Syriac or Coptic. The Coptic version was translated by Egyptians of the north-western province in the third century. Today, there are five or six different identifiable Syriac versions that arise out of more than 350 extant manuscripts and the Peshitta is the earliest known translation following the LXX. By 200 C.E. there was an estimated seven translations, thirteen by the sixth century, and fifty-seven by the nineteenth century. In 2020, the Bible has been translated in whole into 704 languages, New Testament-only translations in 1,551 languages, and partial translations in another 1,160.<br /> <br /> <br /> <br /> [2] See D. Butler Pratt. 1907. “The Gospel of John from the Standpoint of Greek Tragedy.” The Biblical World. 30 (6): 448-459. The University of Chicago Press. and Ronald Williamson. 1970. Philo and the Epistle to the Hebrews. Leiden: E. J. Brill.<br /> <br /> ==2. Motivation and Opposition to Translation in the Middle Ages==<br /> Emperor Diocletian had divided the Roman Empire into two sectors: the predominantly Latin-speaking western and the majority Greek-speaking eastern territories. Later in history with the weakening of the Roman Empire and a diversity of Germanic tribes occupying the west, the Eastern empire of Byzantium (led by a conviction as the rightful heirs of the Roman Empire) desired to reunite the former glory of Rome and, under the rule of Emperor Justinian I, successfully expanded its imperial authority from east to most of the former Roman western territory. There developed between Rome in the west and Constantinople in the east a politically driven religious rivalry after an alliance of the Frankish king, Pepin the Younger and the bishop of Rome. The political divide between the Franks and the Byzantines persisted to the point of the creation of two different leaders of the church, the Roman pope in the west and the Constantinian patriarch in the east. The Great Schism began in 1054 C.E. when the Byzantine patriarch Michael I Celarius sent a letter to the Roman bishop of Trani to debate the use of unleavened rather than leavened bread in the context of corporate worship with the claim of unleavened bread as a Jewish and not a Christian practice. The conflict was referred to the western capital city of Rome where pope Leo refused to make any concessions regarding the issue. <br /> <br /> In 1079 C.E. a letter was written by Vratislaus I, duke of Bohemia, requesting the pope of Rome allow his monks to do officiate in Slavonic recitations. Pope Gregory VII responded:<br /> <br /> Know that we can by no means favorably answer this your petition. For it is clear to those who reflect often upon it, that not without reason has it pleased Almighty God that holy scripture should be a secret in certain places, lest, if it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error … we forbid what you have so imprudently demanded of the authority of St. Peter, and we command you to resist this vain rashness with all your might, to the honor of Almighty God. (Deansely 1920: 24)<br /> <br /> One wonders if the recent signs of a schism and concern over who held church authority, either the patriarch or the pope, did not significantly influence such a verdict. In this case, it was likely not so much a concern over the misuse of the biblical text as it was a deterrent of Greek and Slavic influence from the eastern church having a hold on western adherents to the Christian faith. <br /> <br /> Vernacular translations did exist for royalty in nearly all European countries, such as those produced for John II of France or Charles V of Rome. Vernacular translations that were free adaptations, paraphrases, or rhymed verse were allowed among the laity for single books or portions of the Bible because such “a work was considered safer than the literal translation of the sacred text.” (Deansely 1920, 19) The fact that the Waldensians were early proponents of vernacular translation and viewed as a heretical group in the Roman church did not help the cause. This ascetic sect held that vows of apostolic poverty led to spiritual perfection. A native German and founder of the Waldensians, Peter Waldo, was a man with the will and financial means to have the New Testament translated into Franco-Provençal by a cleric from Lyon. The sect was not as keen on the Old Testament and so there was no completed translation work. The Lollards, or followers of Wycliffe, were viewed with theological suspicion by the church in Rome as well. John Wycliffe, an English philosopher and University of Oxford professor, believed that God was sovereign over all and that all men were on an equal footing under his reign and were not in submission to any other mediatory ecclesiastical power. Margaret Deansely claims that this “also led logically to the demand for a translated Bible” from the Latin vulgate to English. (Deansley 1920: 227) If everyone was under God and the divine mandate, then it is only fitting that each person be given that text in an understandable linguistic form. Wycliffe used the existence of translations among the nobility as a basis for a request for translations available to commoners. <br /> <br /> In 1412, the English archbishop Thomas Arundel wrote to pope John XXII charging that Wycliffe had “fill[ed] up the measure of his malice, he devised the expedient of a new translation of the scriptures into the mother tongue.” (Deansely 1920: 238) His Constitutions that were authored against Wycliffe post-humously and against the existing Lollard community, according to Shannon McSheffrey, “were probably responsible for a freeze on English translations of scripture” with only one surviving license for an English Bible in the fifteenth century, the Lollard translation remained the “most widely circulated of vernacular manuscripts.” (McSheffrey 2005: 63) Margaret Aston found that, despite the church in Rome’s crackdown on vernacular translation, the Lollards cause continued to influence the Reformers through their written publications. Martin Luther utilized the Commentarius in Apocalypsin ante Centum Annos æditus, Robert Redman produced a work heavily dependent on The Lanterne of light, and William Thynne’s The Plowman’s Tale has its source in an original fourteenth-century Lollard poem. The fires for vernacular translation had been rekindled in the church of the west. Jacob van Liesveldt published a Dutch translation in 1526; Jacques Lefèvre d’Étaples completed the French Antwerp Bible in 1530; Luther’s German translation emerged in 1534; Maximus of Gallipoli printed a Greek translation of the New Testament in 1638; a completed Hungarian Bible immerged in 1590; Giovanni Diodati translated the Bible into Italian in 1607; João Ferreira d'Almeida printed a Portuguese New Testament in 1681; in 1550 a full translation arrived in Denmark; and Luther’s version of the New Testament was reprinted in part in the Swyzerdeutsch dialect by 1525. In 1953, Wycliffe Bible Translators was founded and currently has a global alliance of over 100 organizations that serve in Bible translation movements and language communities around the world and has been a part of vernacular translation in more than 700 languages.<br /> <br /> ==3. Defining Forms of Biblical Translation==<br /> In translation of the biblical text, the best possible translation scenario is one that comes from the original Hebrew-Aramaic Old Testament (including the later LXX translations) and Greek New Testament languages. There are Bible versions that are translated based on previous translations, but this is not ideal as it removes the translators from the linguistic source context. Ancient Greek has single words with multiple meanings, like bar in English that can refer to an establishment that serves alcohol and a metal object or hua in Chinese that can be read either as a verb or a noun. This can lead to inconsistencies in translation. For example, the Chinese Union Version (CUV), which is the most used Chinese version, translates the Greek word aletheia as chengshi (or honesty). John uses aletheia nineteen times in the Gospel of John and only once in John 16.7 does the word carry the meaning of honesty. It is clear in this passage that the meaning is honesty as it is a description of how Jesus speaks with his disciples. A single word in one language can also carry more information than in another. The Greek word hamartánein (or sin) in 1 John 1.9 is a present active verb for sin. The JMSJ Chinese version adds jixu (or continue) which is a word not found in Greek, but best expresses the original meaning with the addition of a word not found in the source text. <br /> <br /> When translation issues arise like the latter example given above, there are translator decisions that must be made on how to best translate a source text’s meaning into the target text. There are translators who make the decision to stay as close to the source language as possible. This is known as a literal translation of the source text. Leland Ryken states that a literal translation approach is concerned more with “what the original text says [than] what it means.” (Ryken 2009, l. 323) This may lead to a translator sacrificing ease of the recipient audience’s understanding for the sake of an aim to stay faithful to the text. However, there are cases where literal translation has worked best. Toshikazu Foley notes how the Chinese Union Version takes a literal approach in Philippians 1.8 when it translates the Greek word splagknois (or the most inward parts of a man where emotions are felt) as xinchang (or heart-intestines). This phrase carries the meaning of someone with a “good heart” or “merciful and kind.” While Today’s Chinese Version (TCV) takes a more dynamic approach and follows Today’s English Version’s (TEV) translation as heart. In this instance, what the Greek text says and what it means can transfer to the Chinese text.<br /> <br /> Continuing with the Philippians 1.8 scenario, the Greek word splagknois (or the most inward parts of a man where emotions are felt) cannot be directly translated into English in the same way that it can with the Chinese term xinchang (or heart-intestines). For an English translator to take a literal translation approach and simply make a direct translation as “I long after you all in the bowels of Jesus Christ,” it would lead to a great misunderstanding by the English audience. The TEV translator has made the decision to surrender a literal translation out of concern for the target audience. This is known as a dynamic or functional equivalence translation. Ryken gives the following description: “Functional equivalence seeks something in the receptor language that produces the same effect (and therefore allegedly serves the same function) as the original statement, no matter how far removed the new statement might be from the original.” (Ryken 2009: l. 263) <br /> <br /> There are varying degrees of helpfulness when a translator is forced to move into the realm of dynamic equivalence. A comparison of two translation results from 2 Timothy 2.3 can be used to illustrate. The Chinese Union Version reads, “You want to suffer with me, like a good soldier of Christ Jesus.” While the Today’s Chinese Version reads, “As a loyal soldier of Christ Jesus, you have to share in the suffering.” In the surrounding context, Paul has just explained his own suffering in chapter one and speaks intimately of Timothy as his son in chapter two and expects Timothy to propagate his message further. The CUV follows the context more closely as Timothy follows in the ministry of his spiritual “father” before him and, as he shares Paul’s message, will also share in his sufferings. <br /> <br /> Those translators that are very target text oriented in avoidance of difficult language and cultural differences, can leave the realm of translation and enter that of interpretation. To pursue Ryken’s description further, the free translation approach is primarily concerned with what the text means in its communication. The Concise Bible (JMSJ) takes great liberty in its translation of 1 Corinthians 1.23. Where the Chinese New Version translates, “We preach the crucified Christ; a stumbling block to the Jews and stupidity to the foreigner”, the JMSJ reads:<br /> <br /> “But all we proclaim is the Christ who was nailed to the cross to atone for people's sin. Jews hate this kind of message [, because their hope is in a political, military leader leading them to break free from Roman rule, and not the crucified Jesus]. People of other races think this kind of message is very foolish [, because they don't believe Jesus becoming sin and dying on a cross for people is Savior and Lord.]”<br /> <br /> A non-native speaker could examine the Chinese New Version and JMSJ and recognize just by the stark contrast in Chinese character counts between the two versions that the JMSJ has gone to great lengths to communicate the meaning of the source text to its Chinese target audience.<br /> <br /> ==Conclusion==<br /> The Christian church was birthed in a multilingual environment that was the result of seemingly endless years of exile which the superior kingdoms of Babylon, Assyria, Medo-Persia, Greece, and Rome forced upon the Jewish population. The Christians believe, in the pen of the apostle Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8.28) The kingdoms aggressively destroyed and pillaged and uprooted families, friends, and neighbors from their promised land and decimated the Temple. The Jews were left without a king, a name, and, from all outward appearances, a God. Yet this landless state of a people, that commonly struggled with ethnocentrism, propelled them into a crash course with foreign language studies. Genesis 31.47; Jeremiah 10.11; Ezra 4.8-6.18; 7.12-26; and Daniel 2.4-7.28 are all portions of the Old Testament that were not written in Hebrew, but in Aramaic. Aramaic was the official language used circa 700-200 B.C.E. and remnants of its widespread usage were found in parts of Babylon, Egypt, Palestine, Arabia, Assyria, and other ancient regions. The LXX translations quoted in the New Testament also attest to the Greco-Roman occupation and the Jews ability to adapt to their surrounding cultures. When the Holy Spirit descends with tongues of fire, the followers of Jesus tongues are alight with the diversity mirroring the surrounding effects of a melting pot of cultural diversity. The first Christians (primarily Jewish) were already equipped to communicate the gospel message of Jesus on a worldview level in the heart language of their former oppressors.<br /> <br /> The cultures that interacted, and at points even dominated the Palestinian culture, were the first ones to experience the early church’s fervent cross-cultural evangelistic efforts through the means of translation. Peter J. Williams gives this historical comment: “The oldest records in Syriac are pagan or secular, but from the mid-second century onward, the influence of Christianity could be felt in Syriac-speaking culture, and from the fourth century, this influence dominated literary output.” (Williams 2013: 143) The most notable of these early Christian texts is Tatian’s Diatessaron (the earliest known harmony of the four Gospels of Matthew, Mark, Luke and John) around 170 C.E. Philip Jenkins lists Syria among the Near Eastern places of origin where, “during the first few centuries [Christianity] had its greatest centers, its most prestigious churches and monasteries.” (Jenkins 2008: l. 47) It was the theological struggles of this church that led to the early articulation of key doctrines, like the hypostatic union of Christ that sets forth the relationship between his divine and human natures. <br /> <br /> The utilization of koine Greek pressed the church outward with a global missional front. One that, as previously noted, preserves the languages of outlying and isolated cultures and plants the Christian faith firmly in the local cultural context to ensure its perseverance. Before the writings of the New Testament are even completed, the church is already seen in transition from a primarily Jewish body to a predominantly Greek one. The apostle Paul queried the apostle Peter, both of Jewish descent, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal. 2.14) And the church in its infancy is described in the midst of a racial dilemma: “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.” (Acts 6.1) These were not signs of stagnation but were natural growing pains of a church that was oriented outward. Although the church seems to struggle or lose its focus from time to time, overall, it has been at the forefront of linguistic translation and has made the Bible the most popular and well-read text in all the world for centuries.<br /> <br /> ==References==<br /> Aston, Margaret. 1964. “Lollardy and the Reformation: Survival or Revival.” in History. 49 (166): 149-170. Hoboken: Wiley.<br /> <br /> Carroll, John B., ed. 1956. ''Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf''. Cambridge: MIT Press.<br /> <br /> Carson, D. A. &amp; Douglas J. Moo. 2005. ''An Introduction to the New Testament''. Grand Rapids: Zondervan.<br /> <br /> Chan, Simon. 2014. ''Grassroots Asian Theology: Thinking the Faith from the Ground Up''. Downers Grove: InterVarsity Press.<br /> <br /> CUV Bible (Heheben). 2006. Hong Kong: Hong Kong Bible Society.<br /> <br /> Deansely, Margaret. 1920. ''The Lollard Bible and Other Medieval Biblical Versions''. Cambridge: University Press.<br /> <br /> Dignan, Randy. 2020. ''Heart Language: Let’s Communicate Like Jesus and Change the World!'' Daphne: River Birch Press.<br /> <br /> Doughill, John. 2012. ''In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival''. Rutland: Tuttle Publishing.<br /> <br /> ESV Study Bible. 2008. Wheaton: Crossway Books.<br /> <br /> Foley, Toshikazu. 2009. ''Biblical Translation in Chinese and Greek: Verbal Aspect in Theory and Practice''. Leiden: Brill. <br /> <br /> Fujimura, Makoto. 2016. ''Silence and Beauty: Hidden Faith Born of Suffering''. Downers Grove: InterVarsity Press.<br /> <br /> Hiebert, Paul G. 2008. ''Transforming Worldviews: An Anthropological Understanding of How People Change''. Grand Rapids: Baker Academic.<br /> <br /> Jenkins, Philip. 2008. ''The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died''. New York: HarperCollins.<br /> <br /> JMSJ Bible (Jianmingshengjing). 2012. Taipei: Taipei Daoshen Publishing House.<br /> <br /> Lewis, Richard D. 2010. ''When Cultures Collide: Leading Across Cultures''. 3rd ed. Boston: Hachette Book Group.<br /> <br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> <br /> McSheffrey, Shannon. 2005. “Heresy, Orthodoxy and English Vernacular Religion 1480-1525.” Past &amp; Present. 186 (1): 47-80. Oxford University Press.<br /> <br /> Nash, Ronald A. 2003. ''The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?'' Phillipsburg: P &amp; R Publishing.<br /> <br /> Ryken, Leland. 2009. ''Understanding English Bible Translation: The Case for an Essentially Literal Approach''. Wheaton: Crossway.<br /> <br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> <br /> TCV Bible (Xiandaizhongwenyiben). 1979. Hong Kong: Hong Kong Bible Society.<br /> <br /> TEV Bible. 1976. New York: American Bible Society.<br /> <br /> Tov, Emanuel. 2010. “Reflections on the Septuagint with Special Attention Paid to the Post-Pentateuchal Translations,” in ''Die Septuaginta – Texte, Theologien, Einflusse'', ed. Wolfgang Kraus and Martin Karrer, 3–22. Tubingen: Mohr Siebeck.<br /> <br /> Warneck, Gustav. 1888. ''Modern Missions and Culture: Their Mutual Relations''. Edinburgh: James Gemmell.<br /> <br /> Williams, Peter J. 2013. “The Syriac Versions of the New Testament,” in ''The Text of the New Testament in Contemporary Research'', eds. Bart D. Ehrman and Michael W. Holmes, 143-166. Leiden: Brill.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211208_homework&diff=129260 2021-12-06T03:22:19Z

<p>Huang Zhuliang: /* 曾俊霖 Zēng Jùnlín 国别 男 202120081478 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 说了一会话，临走又送我二两银子。”甄家娘子听了，不觉感伤。一夜无话。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 次日，早有雨村遣人送了两封银子、四匹锦缎，答谢甄家娘子；又一封密书与封肃，托他向甄家娘子要那娇杏作二房。封肃喜得眉开眼笑，巴不得去奉承太爷，便在女儿前一力撺掇。<br /> <br /> The next day, Yucun sent two bundles of silver and four brocades to thank the Zhen lady; Another secret letter to Feng Su asked him to ask the Zhen lady for the delicate Jiaoxing as concubine. Feng Su was so happy that he was eager to flatter the Lord, so he tried his best to encourage his daughter.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 14:01, 4 December 2021 (UTC)<br /> <br /> The next day, Yucun sent two bundles of silver and four brocades to thank Zhen lady; He also sent another secret letter to Feng Su, asking him to ask Jiaoxing, the daughter of Zhen Lady, to be his second wife. Feng Su was so happy that he was eager to flatter the Lord, so he tried his best to encourage his daughter.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 07:56, 5 December 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> <br /> 当夜用一乘小轿，便把娇杏送进衙内去了。雨村欢喜，自不必言；又封百金赠与封肃，又送甄家娘子许多礼物，令其且自过活，以待访寻女儿下落。<br /> <br /> One evening, Jiaoxing was sent to prison by a small sedan carriage. Undoutedbly, Yucun was very pleased and gave hundreds of golds to Fengsu and many gifts to Zhen's wife so that she can live by herself untill her daugther was found.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 11:17, 4 December 2021 (UTC)Chen Huini<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 却说娇杏那丫头，便是当年回顾雨村的，因偶然一看，便弄出这段奇缘，也是意想不到之事。谁知他命运两济：不承望自到雨村身边只一年，便生一子；又半载，雨村嫡配忽染疾下世，雨村便将他扶作正室夫人。<br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 正是：偶因一回顾，便为人上人。原来雨村因那年士隐赠银之后，他于十六日便起身赴京。大比之期，十分得意，中了进士，选入外班，今已升了本县太爷。<br /> <br /> Jiaoxing looked back at Jia Yucun out of curiosity, not out of love. But because of such a chance, from a little girl who was serviced, she became a rich lady who serviced others. It turns out that Yucun because of silver given by Shiyin in that year, he left for Beijing on the 16th. He was lucky enough to won the scholar in the great competition and was selected into the outer class, now has been promoted to the county magistrate. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 09:33, 4 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 虽才干优长，未免贪酷，且恃才侮上，那同寅皆侧目而视。不上一年，便被上司参了一本，说他貌似有才，性实狡猾；又题了一两件徇庇蠹役、交结乡绅之事。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 龙颜大怒，即命革职。部文一到，本府各官无不喜悦。那雨村虽十分惭恨，面上却全无一点怨色，仍是嘻笑自若。<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 交代过了公事，将历年所积的宦囊，并家属人等，送至原籍，安顿妥当了，却自己担风袖月，游览天下胜迹。那日偶又游至维扬地方，闻得今年盐政点的是林如海。<br /> <br /> After giving official business,leaving the family his accumulated salary for several years and settled them in native home, he had given up high official positions and riches and travelled the famous historical sites everywhere.One day he arrived Weiyang（Yangzhou，Jiangsu Province，China）by accident and heared about the present salt administration officer was Lin Ruhai Salzinspektor.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:23, 5 December 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 这林如海姓林名海，表字如海，乃是前科的探花，今已升兰台寺大夫，本贯姑苏人氏，今钦点为巡盐御史，到任未久。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 原来这林如海之祖，也曾袭过列侯的，今到如海，业经五世。起初只袭三世，因当今隆恩盛德，额外加恩，至如海之父又袭了一代，到了如海便从科第出身。<br /> <br /> In fact, the ancestors of Lin Ju-hai had, from years back, successively inherited the title of Marquis, which rank, by its present descent to Ju-hai, had already been enjoyed by five generations. When first conferred, the hereditary right to the title had been limited to three generations; but of late years, by an act of magnanimous favour and generous beneficence, extraordinary bounty had been superadded; and on the arrival of the succession to the father of Ju-hai, the right had been extended to another degree. It had now descended to Ju-hai, who had, besides this title of nobility, begun his career as a successful graduate. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 00:55, 5 December 2021 (UTC)<br /> <br /> In fact, one of Lin Ju-hai's ancestors five generations earlier had been ennobled as a marquis. The title was originally limited to three generations, but through an act of magnanimous favour and generous beneficence of the Emperor, it had been extended to Lin Ju-hai’s father. Now Lin Ju-hai himself had been obliged to make his way up through the examination system.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:21, 5 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 虽系世禄之家，却是书香之族。只可惜这林家支庶不盛，人丁有限，虽有几门，却与如海俱是堂族，没甚亲支嫡派的。今如海年已五十，只有一个三岁之子，又于去岁亡了；<br /> <br /> It was not only a family of hereditary emoluments, but also of scholars. Unfortunately, the family was not prolific despite the fact that several branches existed. And Lin Ju-hai had cousins but no brothers or sisters. He was fifty already, and his only child had died last year at the age of three.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:53, 5 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 虽有几房姬妾，奈命中无子，亦无可如何之事。只嫡妻贾氏生得一女，乳名黛玉，年方五岁，夫妻爱之如掌上明珠。见他生得聪明俊秀，也欲使他识几个字，不过假充养子，聊解膝下荒凉之叹。<br /> <br /> Although he had several concubines, he was doomed to have no son (to inherit the family line). Only lady Jia, his legal wife, gave birth to a daughter, Daiyu, aged five. The couple doted on their daughter like a pearl on the palm of their eyes. Lin Ruhai wanted to teach him to read, because he was smart and handsome, and Lin Ruhai wanted to ease the loneliness of not having a son by pretending to adopt him.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:55, 5 December 2021 (UTC)<br /> <br /> Although he had several concubines, he had no son in his life, and nothing could be done about it. The first wife, Min Merchant, had a daughter named Mascara Jade Forest, who was five years old and loved by the couple as a jewel. Seeing that she looked smart and beautiful, they also wanted to make her literate, but raised her as a son to relieve the sorrow of no son. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:44, 5 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 且说贾雨村在旅店偶感风寒，愈后又因盘费不继，正欲得一个居停之所，以为息肩之地。偶遇两个旧友，认得新盐政，知他正要请一西席教训女儿，遂将雨村荐进衙门去。<br /> <br /> The story goes that Rainvillage Merchant caught a cold at the inn and recovered. He wanted to get a place to stay but he could not afford the fee. He met two old friends who got acquainted the new official of salt (Ruhai Forest) and knew that Forest was about to hire a tutor for his daughter, so they recommended Rainvillage to the government office.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:57, 5 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 这女学生年纪幼小，身体又弱，功课不限多寡，其馀不过两个伴读丫鬟，故雨村十分省力，正好养病。看看又是一载有馀，不料女学生之母贾氏夫人一病而亡。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 女学生奉侍汤药，守丧尽礼，过于哀痛，素本怯弱，因此旧病复发，有好些时不曾上学。雨村闲居无聊，每当风日晴和，饭后便出来闲步。这一日偶至郊外，意欲赏鉴那村野风光。<br /> <br /> The girl was dutiful in her attendance during her mother's sickness, and prepared the medicines. She went into the deepest mourning for her mother's death. Prescribed by the rites, she gave way to such excess of grief that, naturally delicate as she was, broke out anew. Being unable for a considerable time to prosecute her studies, Yue-ts'un lived at leisure and needn't to attend to. Whenever the wind was genial and the sun mild, he would stroll at random after meals.One day by some accident, walking beyond the suburbs he came up to a spot encircled by luxuriant clumps of trees and thick groves of bamboos.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:07, 5 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 信步至一山环水漩、茂林修竹之处，隐隐有座庙宇，门巷倾颓，墙垣剥落。有额题曰“智通寺”，门旁又有一副旧破的对联云：身后有馀忘缩手，眼前无路想回头。<br /> <br /> Walking to a place surrounded by mountains, swirling water and lush forests and bamboos, there is a temple. The doors and alleys are falling and the walls are peeling off. There is a forehead titled &quot;Zhitong Temple&quot;, and there is an old broken couplet beside the door: I forgot to withdraw my hand behind me, and there is no way to turn back.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 02:02, 6 December 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 雨村看了，因想道：“这两句文虽甚浅，其意则深。也曾游过些名山大刹，倒不曾见过这话头。其中想必有个翻过筋斗来的，也未可知。<br /> <br /> Yucun looked at it and thought, &quot;although these two sentences are very shallow, their meaning is deep. I've also visited some famous mountains and great temples, but I haven't seen this sentence. One of them must have somersaulted, and I don't know.<br /> <br /> Yucun looked at it and thought, &quot;although these two sentences are very shallow, their meaning is deep. I've also visited some famous mountains and great temples, but I haven't seen this sentence. One of them must have somersaulted, and I don't know.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 03:22, 6 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 何不进去一访？”走入看时，只有一个龙锺老僧在那里煮粥。雨村见了，却不在意。及至问他两句话，那老僧既聋且昏，又齿落舌钝，所答非所问。雨村不耐烦，仍退出来。When Yu Cun walked in, there was only one old monk cooking porridge there. Yucun saw him, but he didn't care. When he asked him a few words, the old monk was deaf and faint, and his tongue was dull. His answer was not what he asked. Yucun was impatient and still withdrew.<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 意欲到那村肆中沽饮三杯，以助野趣，于是移步行来。刚入肆门，只见座上吃酒之客，有一人起身大笑，接了出来，口内说：“奇遇，奇遇！”<br /> He wanted to go to the village pub for a drink, for the pleasure of nature. So he went on his way. When He entered the pub, he could only see the drinking men in the seats. A man got up and laughed, and then came out, saying repeatedly“What a fortuitous meeting！”<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 雨村忙看时，此人是都中古董行中贸易，姓冷号子兴的，旧日在都相识。雨村最赞这冷子兴是个有作为大本领的人，这子兴又借雨村斯文之名，故二人最相投契。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 雨村忙亦笑问：“老兄何日到此？弟竟不知。今日偶遇，真奇缘也！”子兴道：“去年岁底到家，今因还要入都，从此顺路找个敝友，说一句话。<br /> <br /> &quot;When did you get here?&quot; Yue-ts'un eagerly inquired also smilingly. &quot;I wasn't aware of your arrival. This unexpected meeting is positively a strange piece of good fortune.&quot; &quot;I went home,&quot; Tzu-hsing replied, &quot;at the end of last year, but now as I return to the capital again, I passed through here on my way to look up a friend of mine and talk some matters over.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:39, 6 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 承他的情，留我多住两日。我也无甚紧事，且盘桓两日，待月半时也就起身了。今日敝友有事，我因闲走到此，不期这样巧遇。”一面说，一面让雨村同席坐了，另整上酒肴来。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 二人闲谈慢饮，叙些别后之事。雨村因问：“近日都中可有新闻没有？”子兴道：“倒没有什么新闻，倒是老先生的贵同宗家出了一件小小的异事。”<br /> <br /> Over drinking, they two talked about some plans of the near future after the farewell. Then Yucun asked: Is there anything new in the capital city? Zixing answered，“Nothing new. But in your dignified remote relative's house there is indeed a strange thing.”--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:49, 4 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 雨村笑道：“弟族中无人在都，何谈及此？”子兴笑道：“你们同姓，岂非一族？”雨村问：“是谁家？”子兴笑道：“荣国贾府中，可也不玷辱老先生的门楣了。”<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 雨村道：“原来是他家。若论起来，寒族人丁却自不少，东汉贾复以来，支派繁盛，各省皆有，谁能逐细考查？若论荣国一支，却是同谱。但他那等荣耀，我们不便去认他，故越发生疏了。”<br /> <br /> Yucun said: &quot;It's his house. If discussed explicitly, the people of Han's family were of great quantity since the Eastern Han Dynasty of Jiafu. Their branches were numerous in each province, who can examine one by one? If only discussed the branch of Rongguo, they were the same. But the Rongguo were glorious, it was inconvenient for us to make a connection with them, so we were getting more and more unfamiliar. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 08:22, 4 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 子兴叹道：“老先生休这样说。如今的这荣、宁两府，也都萧索了，不比先时的光景。”雨村道：“当日宁、荣两宅人口也极多，如何便萧索了呢？”子兴道：“正是，说来也话长。”<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 雨村道：“去岁我到金陵时，因欲游览六朝遗迹，那日进了石头城，从他宅门前经过：街东是宁国府，街西是荣国府，二宅相连，竟将大半条街占了。<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 大门外虽冷落无人，隔着围墙一望，里面厅殿楼阁，也还都峥嵘轩峻；就是后边一带花园里，树木山石，也都还有葱蔚洇润之气：那里像个衰败之家？”<br /> Although deserted outside the gate, across the wall to see the hall hall pavilions, are also lofty xuan Jun; Even in the garden at the back, the trees and rocks were all luxuriant: it did not look at all like a run-down house--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 01:57, 5 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 子兴笑道：“亏你是进士出身，原来不通。古人有言：‘百足之虫，死而不僵。’如今虽说不似先年那样兴盛，较之平常仕宦人家，到底气象不同。<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 如今生齿日繁，事务日盛，主仆上下都是安富尊荣，运筹谋画的竟无一个；那日用排场，又不能将就省俭。如今外面的架子虽没很倒，内囊却也尽上来了。这也是小事。<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 更有一件大事：谁知这样钟鸣鼎食的人家儿，如今养的儿孙，竟一代不如一代了。”雨村听说，也道：“这样诗礼之家，岂有不善教育之理？别门不知，只说这宁、荣两宅，是最教子有方的，何至如此？”<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 子兴叹道：“正说的是这两门呢！等我告诉你：当日宁国公是一母同胞弟兄两个。宁公居长，生了两个儿子。宁公死后，长子贾代化袭了官，也养了两个儿子：长子贾敷，八九岁上死了；<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 只剩了一个次子贾敬，袭了官，如今一味好道，只爱烧丹炼汞，别事一概不管。幸而早年留下一个儿子，名唤贾珍，因他父亲一心想作神仙，把官倒让他袭了。<br /> Only his second son, Jia Jing, succeeded him as the official. Now he devoted himself only to Taoism and alchemy, and did nothing else. Fortunately, in his early years, he had left a son named Jia Zhen, for his father had set his heart on becoming a fairy, so he succeeded to the official. --[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:30, 4 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 他父亲又不肯住在家里，只在都中城外，和那些道士们胡羼。这位珍爷也生了一个儿子，今年才十六岁，名叫贾蓉。如今敬老爷不管事了。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 这珍爷那里干正事，只一味高乐不了，把那宁国府竟翻过来了，也没有敢来管他的人。再说荣府你听，方才所说异事就出在这里。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 自荣公死后，长子贾代善袭了官，娶的是金陵世家史侯的小姐为妻。生了两个儿子：长名贾赦，次名贾政。如今代善早已去世，太夫人尚在。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 长子贾赦袭了官，为人却也中平，也不管理家事。惟有次子贾政，自幼酷喜读书，为人端方正直。祖父锺爱，原要他从科甲出身。<br /> <br /> The eldest son, Jia She, inherited the official position from his ancestors but he was not top-notch and did not manage the family affairs as well. Only his second son, Jia Zheng, loved to read since childhood and was a man of upright. His grandfather (Jia Yuan) like him the most and originally planed to let him take the imperial examination before becoming an official.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:02, 4 December 2021 (UTC)<br /> <br /> Their elder son Jia She inherited the official title; he was moderate and often remained neutral, and did not manage the family affairs. Only the younger son, Jia Zheng, was fond of studying as a child and was a man of upright so that he was his grandfather’s (Jia Yuan) favorite, and he hoped to make a career for himself through the imperial examinations. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 09:05, 4 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 不料代善临终遗本一上，皇上怜念先臣，即叫长子袭了官；又问还有几个儿子，立刻引见，又将这政老爷赐了个额外主事职衔，叫他入部习学，如今现已升了员外郎。<br /> <br /> Unexpectedly, when Jia Daishan died, he left a valedictory memorial, and the Emperor, out of memory and regard for his former minister, not only conferred the official title on his elder son but also asked what other sons there were and ordered them to be introduced to the palace immediately. The Emperor also bestowed the rank of Assistant Secretary on Jia Zheng, and as an additional favor gave him instructions to familiarize himself with affairs in one of the ministries. He has now risen to the rank of Under-Secretary. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:40, 4 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 这政老爷的夫人王氏，头胎生的公子名叫贾珠，十四岁进学，后来娶了妻，生了子，不到二十岁，一病就死了。第二胎生了一位小姐，生在大年初一，就奇了。<br /> <br /> Mrs. Wang --- the wife of Lord Zheng. Their first child was a son named Jia Zhu, who entered school at the age of fourteen, then married and gave birth to a son, who died of an illness before the age of twenty. The second child was a young girl, born on the first day of the year. It was very surprising.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:45, 4 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 不想隔了十几年，又生了一位公子，说来更奇：一落胞胎，嘴里便衔下一块五彩晶莹的玉来，还有许多字迹。你道是新闻不是？”<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 雨村笑道：“果然奇异。只怕这人的来历不小。”子兴冷笑道：“万人都这样说，因而他祖母爱如珍宝。那年周岁时，政老爷试他将来的志向，便将世上所有的东西摆了无数叫他抓。<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 谁知他一概不取，伸手只把些脂粉钗环抓来玩弄。那政老爷便不喜欢，说将来不过酒色之徒，因此不甚爱惜。独那太君还是命根子一般。说<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 说来又奇：如今长了十来岁，虽然淘气异常，但聪明乖觉，百个不及他一个。说起孩子话来也奇，他说：‘女儿是水做的骨肉，男子是泥做的骨肉。我见了女儿便清爽，见了男子便觉浊臭逼人。’<br /> <br /> Strange to say: now he is ten years old, abnormally naughty , but smart and clever, even better than one hundred other children of his age. What he says is also very odd. Once he said, ‘Girls are made of water, men of mud. He will feel debonaire when he see girls, but when he see men, what he can feel is only squalidness.’--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:34, 5 December 2021 (UTC)<br /> <br /> It's strange to notice that now he is ten years more older, abnormally naughty , but smart and clever, even better than one hundred other children of his age. What he says is also very odd. Once he said, &quot;Girls are made of water, men of mud. I qwill feel debonaire when I see girls, but when I see men, what I can feel is only squalidness.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:18, 5 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 你道好笑不好笑？将来色鬼无疑了。”雨村罕然厉色道：“非也。可惜你们不知道这人的来历，大约政老前辈也错以淫魔色鬼看待了。<br /> <br /> &quot;Don't you think it's ridiculous? He or she will be a lecher in the future undoubtedly.&quot; Jia Yucun said with a serious look: &quot;Not true. Unfortunately, you do not know the identity of this person, may be the old senior Jia Zheng may also wrongly regard him or her as a lewd.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:14, 5 December 2021 (UTC)<br /> <br /> “Have you realized the facetiosity of it? He or she will be beyond all doubt a lecher.” Yucun said with stern countenance: “ it is absolutely not the truth. It is a pity that you are insensible of the background of this person and the senior Zheng may also mistakenly regarded him or her as a lewd demon”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:59, 5 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 若非多读书识事，加以致知格物之功、悟道参玄之力者，不能知也。”子兴见他说得这样重大，忙请教其故。雨村道：“天地生人，除大仁大恶，馀者皆无大异。<br /> <br /> If someone was not well-read, knowledge-inquiring and truth-enlightening, he or she would be ignorant of it. Zixing believed that Yucun took it so seriously that he was bursting with impatience to make clear the reasons within it. Yucun asserted: “the universe gives birth to mankind that boasts no differences except the benevolent and the evil.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:36, 5 December 2021 (UTC)<br /> <br /> If someone was not well-read, knowledge-inquired and truth-enlightened, he or she would be ignorant.After seeing that Yucun took it so seriously, Zixing couldn't wait to ask him the reasons.Yucun asserted: “The universe gives birth to mankind that boasts no differences except the benevolent and the evil.&quot;--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 09:24, 5 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 若大仁者则应运而生，大恶者则应劫而生；运生世治，劫生世危。尧、舜、禹、汤、文、武、周、召、孔、孟、董、韩、周、程、朱、张，皆应运而生者；<br /> <br /> The great benevolence was born in the time of good fortune,the great evil was born in the time of bad fortune. The former was benefit to the world,the latter was harmful to the world.Yao, Shun, Yu, Tang, Wen, Wu, Zhou, Zhao, Kong, Meng, Dong, Han, Zhou, Cheng, Zhu, Zhang, were all born at the historic moment of good fortune；--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 09:20, 5 December 2021 (UTC)<br /> <br /> If the great benevolence emerged as the times demanded, the great evil was born emerged as the calamity demanded. The former was beneficial to the world, while the latter was harmful to the world. Yao, Shun, Yu, Tang, Wen, Wu, Zhou, Zhao, Kong, Meng, Dong, Han, Zhou, Cheng, Zhu, Zhang, all born emerged as the times demanded.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:57, 5 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 蚩尤、共工、桀、纣、始皇、王莽、曹操、桓温、安禄山、秦桧等，皆应劫而生者。大仁者修治天下，大恶者扰乱天下。清明灵秀，天地之正气，仁者之所秉也；残忍乖僻，天地之邪气，恶者之所秉也。<br /> <br /> Chiyou, Gonggong, Jie, Zhou, Shi Huang, Wang Mang, Cao Cao, Huan Wen, An Lushan, and Qin Hui all emerged as the calamity demanded. Great benevolence governs the world, great evil disturbs the world. Be sober-minded and full of ingenuity, absorbing the righteousness of heaven and earth are the characteristics of merciful men; on the contrary, be cruel and eccentric, absorbing the evil of heaven and earth, are the characteristics of wicked men.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:41, 5 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 今当祚永运隆之日，太平无为之世，清明灵秀之气所秉者，上自朝廷，下至草野，比比皆是。所馀之秀气漫无所归，遂为甘露，为和风，洽然溉及四海。<br /> <br /> In this day of eternal prosperity and peace and inaction, there are many people from the imperial court to the grasses who have been blessed with a clear, bright and spiritual spirit. The remainder of the spirit has no place to return to, so it has become a sweet dew and a harmonious breeze, which has irrigated the four seas.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 13:40, 4 December 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 彼残忍乖邪之气，不能荡溢于光天化日之下，遂凝结充塞于深沟大壑之中。偶因风荡，或被云摧，略有摇动感发之意，一丝半缕误而逸出者，值灵秀之气适过，正不容邪，邪复妒正，两不相下；<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 如风水雷电地中既遇，既不能消，又不能让，必致搏击掀发。既然发泄，那邪气亦必赋之于人。假使或男或女偶秉此气而生者，上则不能为仁人为君子，下亦不能为大凶大恶。<br /> <br /> Like the wind, water, thunder, lightning meeting each other on the ground, they can neither disappear nor yield, and must fight against and turn over each other. Once it lets off, people will be endowed with evil influence. If men and women were both born on this air by accident, they cannot be up to benevolent gentlemen or down to villains.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:59, 5 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 置之千万人之中，其聪俊灵秀之气，则在千万人之上；其乖僻邪谬不近人情之态，又在千万人之下。若生于公侯富贵之家，则为情痴情种；若生于诗书清贫之族，则为逸士高人；纵然生于薄祚寒门，甚至为奇优，为名娼，亦断不至为走卒健仆，甘遭庸夫驱制。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 如前之许由、陶潜、阮籍、嵇康、刘伶、王谢二族、顾虎头、陈后主、唐明皇、宋徽宗、刘庭芝、温飞卿、米南宫、石曼卿、柳耆卿、秦少游，近日倪云林、唐伯虎、祝枝山，再如李龟年、黄幡绰、敬新磨、卓文君、红拂、薛涛、崔莺、朝云之流：此皆易地则同之人也。”<br /> <br /> Such as the previous generation Xuyou, Taoqian, Ruanji, Jikang, Liuling, the Wang and Xie families, Gu Kaizhi, Chen Shubao, emperor Xuanzong of Tang Dynasty, emperor Huizong of Song Dynasty, Liu Tingzhi, Wen Feiqing, Mi Nangong, Shi Manqing, Liu Qiqing, Qin Shaoyou, and the current generation Ni Yunlin, Tang Bohu, Zhu Zhishan, or the generation like Li Guinian, Huang Fanchuo, Jing Xinmo, Zhuo Wenjun, Hongfu, Xuetao, Cuiying, Zhaoyun: they are the kind of people born when the rectitude and the evil spirits fight each other. This kind of people has both the rectitude and the evil spirits.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 11:37, 5 December 2021 (UTC)<br /> <br /> <br /> Like the previous generation: Xuyou, Taoqian, Ruanji, Jikang, Liuling, the Wang and Xie families, Gu Kaizhi, Chen Shubao, emperor Xuanzong of Tang Dynasty, emperor Huizong of Song Dynasty, Liu Tingzhi, Wen Feiqing, Mi Nangong, Shi Manqing, Liu Qiqing, Qin Shaoyou, and the current generation Ni Yunlin, Tang Bohu, Zhu Zhishan, or the generation like Li Guinian, Huang Fanchuo, Jing Xinmo, Zhuo Wenjun, Hongfu, Xuetao, Cuiying, Zhaoyun. Though this kind of people didn’t live in the same period of time, didn’t have the same experience, they had the same ambition.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:58, 5 December 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 子兴道：“依你说，成则公侯败则贼了？”雨村道：“正是这意。你还不知，我自革职以来，这两年遍游各省，也曾遇见两个异样孩子，所以方才你一说这宝玉，我就猜着了八九也是这一派人物。<br /> <br /> Zixing said: “ As you said, the winner will be the duke, and the loser will be the traitor?” Yucun said: “ This is what I was talking about. You didn’t know, that since I was removed from the position, I traveled around all the provinces, and also met some unusual boys, so when you just talked about Baoyu, I guessed that he was such a boy, too.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:52, 5 December 2021 (UTC)<br /> Zixing said, &quot;according to you, if you become a duke, if you lose, you will become a thief.&quot; Yucun said, &quot;that's exactly what you mean. You don't know that I have traveled all over the provinces in the past two years since I was dismissed. I have met two different children, so I guessed that 89 is also a figure of this school.<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 不用远说，只这金陵城内钦差金陵省体仁院总裁甄家，你可知道？”子兴道：“谁人不知，这甄府就是贾府老亲，他们两家来往极亲热的。就是我也和他家往来非止一日了。”<br /> Needless to say, it's only Zhen Jia, President of Jinling Provincial Institute of physical benevolence, who is an imperial envoy in Jinling City. Do you know? &quot; Zixing said, &quot;no one knows that Zhen's house is the old relative of Jia's house. Their two families are very friendly. Even I have been with him for a long time.&quot;<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 雨村笑道：“去岁我在金陵，也曾有人荐我到甄府处馆。我进去看其光景，谁知他家那等荣贵，却是个富而好礼之家，倒是个难得之馆。但是这个学生虽是启蒙，却比一个举业的还劳神。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 说起来更可笑，他说：‘必得两个女儿陪着我读书，我方能认得字，心上也明白；不然，我心里自己糊涂。’又常对着跟他的小厮们说：‘这“女儿”两个字极尊贵极清净的，比那瑞兽珍禽、奇花异草更觉稀罕尊贵呢。<br /> Even it is more ridiculous when he said: &quot;I must have two daughters to accompany me to study, so that I can recognize words and understand them in my heart; Otherwise, I will be confused. &quot; He often said to his pageboys: &quot;the word&quot; daughter &quot;is very noble and pure, which is more rare and noble than the auspicious animals, rare birds and exotic flowers and plants.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 你们这种浊口臭舌，万万不可唐突了这两个字，要紧，要紧！但凡要说的时节，必用净水香茶漱了口方可；设若失错，便要凿牙穿眼的。’其暴虐顽劣，种种异常。<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 只放了学进去，见了那些女儿们，其温厚和平，聪敏文雅，竟变了一个样子。因此，他令尊也曾下死笞楚过几次，竟不能改。每打的吃疼不过时，他便姐姐妹妹的乱叫起来。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 后来听得里面女儿们拿他取笑：‘因何打急了，只管叫姐妹作什么？莫不叫姐妹们去讨情讨饶？你岂不愧些？’他回答的最妙，他说：‘急痛之时，只叫姐姐妹妹字样，或可解疼，也未可知，因叫了一声，果觉疼得好些。<br /> <br /> Then he heard his daughters make fun of him: ‘Why do you call a sister when you are in pain? Why not let them beg for forgiveness? Aren't you ashamed?’ He answered it best, saying, ‘In a time of acute pain, if I call the sister's names, which may relieve the pain or not. However, I do felt the pain lessened a little when I called their names'.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 13:45, 5 December 2021 (UTC)<br /> <br /> Then he heard his daughters make fun of him: &quot;Why do you call sisters when you are in pain? Do you want to let them beg for forgiveness? Aren't you ashamed?&quot; He answered it best, saying, &quot;In a time of acute pain, if I call the sisters, which may relieve the pain or not. However, I do felt the pain lessened a little when I called them&quot;.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 00:34, 6 December 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 遂得了秘法，每疼痛之极，便连叫姐妹起来了。’你说可笑不可笑？为他祖母溺爱不明，每因孙辱师责子，我所以辞了馆出来的。这等子弟，必不能守祖、父基业，从师友规劝的。只可惜他家几个好姊妹都是少有的。”<br /> <br /> So he got the secret method, and every time he felt the pain, he called his sisters. &quot; Do you also feel ridiculous? And his grandmother doted on him so deeply that I as his teacher was usually insulted and blamed. So I resigned from there. The children like him would not be able to keep the inheritance of their ancestors and follow the advice of their teachers and friends. But it's a pity becasue several sisters in his family are rarely good. &quot;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 00:52, 6 December 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 子兴道：“便是贾府中现在三个也不错。政老爷的长女名元春，因贤孝才德，选入宫作女史去了。二小姐乃是赦老爷姨娘所出，名迎春；三小姐政老爷庶出，名探春；四小姐乃宁府珍爷的胞妹，名惜春：<br /> <br /> Zi Xing said, &quot;The three girls in Jia's mansion are not bad either. Jia Zheng's eldest daughter was named Yuanchun. Because of her virtue and filial piety, she was chosen to be a female historian in the court. The second lady was born to Jia He'concubine, her name was Yingchun; The third lady was born to Jia Zheng's concubine and was named Tanchun. The fourth lady is the sister of Jia Zhen in Ning' mansion, named Xichun:<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 因史老夫人极爱孙女，都跟在祖母这边，一处读书，听得个个不错。”雨村道：“更妙在甄家风俗：女儿之名，亦皆从男子之名；不似别人家里，另外用这些‘春’、‘红’、‘香’、‘玉’等艳字。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 何得贾府亦落此俗套？”子兴道：“不然。只因现今大小姐是正月初一所生，故名元春，馀者都从了‘春’字；上一排的却也是从弟兄而来的。现有对证：目今你贵东家林公的夫人，即荣府中赦、政二公的胞妹，在家时名字唤贾敏。<br /> <br /> But how is it that the Jia family have likewise fallen into this convention？&quot;<br /> &quot;Not so！&quot; said Zixing. &quot;It is simply because the eldest daughter was born on the first day of the first month，that she was called Yuan Chun；And the rest followed Chun in their names. But the names of the last generation are adopted from those of their brothers；and there is at present an instance in support of this. The wife of your respected employer，Mr. Lin，is the sister of Mr.Jia She and Mr.Jia Zheng，and while at home,she was named Jia Min. --[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 15:54, 5 December 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 不信时你回去细访可知。”雨村拍手笑道：“是极。我这女学生名叫黛玉，他读书凡‘敏’字，他皆念作‘密’字；写字遇着‘敏’字，亦减一二笔。我心中每每疑惑，今听你说，是为此无疑矣。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 怪道我这女学生言语举止另是一样，不与凡女子相同，度其母不凡，故生此女。今知为荣府之外孙，又不足罕矣。可惜上月其母竟亡故了。”子兴叹道：“老姊妹三个，这是极小的，又没了；<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 长一辈的姊妹，一个也没了。只看这小一辈的将来的东床何如呢。”雨村道：“正是。方才说政公已有一个衔玉之子，又有长子所遗弱孙，这赦老竟无一个不成？”<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 子兴道：“政公既有玉儿之后，其妾又生了一个，倒不知其好歹。只眼前现有二子一孙，却不知将来何如。若问那赦老爷，也有一子，名叫贾琏，今已二十多岁了，亲上做亲，娶的是政老爷夫人王氏内侄女，今已娶了四五年。<br /> <br /> Zi Xing says:“After Master Zheng had Yu er, his concubine gave birth to another child, don't know whether it is good or bad. Right now they already have two children and a grandson, but not knowing what should do in the future. Master Xie also has a son named Jia Lian, who is about 20 years old now. Jia Lian married Master Zheng's wife Wang's niece, it was an intermarry between their families, and it's been five years now.”<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 这位琏爷身上现捐了个同知，也是不喜正务的；于世路上好机变，言谈去得，所以目今只在乃叔政老爷家住，帮着料理家务。谁知自娶了这位奶奶之后，倒上下无人不称颂他的夫人，琏爷倒退了一舍之地：模样又极标致，言谈又爽利，心机又极深细，竟是个男人万不及一的。”<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 雨村听了，笑道：“可知我言不谬了。你我方才所说的这几个人，只怕都是那正邪两赋而来一路之人，未可知也。”子兴道：“正也罢，邪也罢，只顾算别人家的账，你也吃杯酒才好。”<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 雨村道：“只顾说话，就多吃了几杯。”子兴笑道：“说着别人家的闲话，正好下酒，即多吃几杯何妨？”雨村向窗外看道：“天也晚了，仔细关了城，我们慢慢进城再谈，未为不可。”<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 于是二人起身，算还酒钱。方欲走时，忽听得后面有人叫道：“雨村兄恭喜了！特来报个喜信的。”雨村忙回头看时……要知是谁，且听下回分解。<br /> <br /> So they got up and paid for the wine. When they was leaving, he heard someone calling behind: &quot;Congratulations! My friend Yucun. Someone brings a lucky message to you.&quot; Yucun looks back at once... Who is it? Please expect the next chapter--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 05:03, 5 December 2021 (UTC).<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 外班──清代会试考取进士后，留在朝中任官者称“京官”，分发外地任地方官者称“外班”。因新官分发到地方后要候补，按班次任官，故称“外班”。​同寅皆侧目而视──同寅：即同僚。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 典出《尚书·虞书·皋陶谟》：“百僚师师，百工惟时……同寅协恭，和衷哉。”寅时是朝臣上朝之时，故称。 侧目而视：斜着眼看。语出《战国策·秦策一》：“(苏秦)将说楚王，路过洛阳。<br /> Code out of &quot;Shang Shu · Yu Shu · Gao Tao Mo&quot; : &quot;100 liao division division, 100 work but time...... Cooperate with Yin and be respectful and sincere.&quot; Yin shi is the court when the court, so called. Sidelong: to look sideways. Su Qin will say that the king of Chu is passing by Luoyang.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:12, 5 December 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 父母闻之，清宫除道，张乐设饮，郊迎三十里；妻侧目而视，倾耳而听；嫂蛇行匍伏，四拜自跪而谢。”原表示敬畏。引申以表示愤怒或不齿。​<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 维扬──扬州(在今江苏省)的别称。大禹所划分的“九州”之一。典出《尚书·夏书·禹贡》：“淮海惟扬州。”“惟”通“维”。<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 后人从“惟扬州”截取“惟扬”，又以“维”代“惟”，遂成“维扬”。如北朝周·庾信《哀江南赋》：“淮海维扬，三千馀里。”​探花──科举考试中殿试(最高一级考试)一甲第三名(第一名为状元，第二名为榜眼)。<br /> <br /> Later generations intercepted &quot;Weiyang&quot; from &quot;weiyangzhou&quot; and replaced &quot;Weiyang&quot; with &quot;Wei&quot;, so it became &quot;Weiyang&quot;. For example, Yuxin's Fu on mourning the south of the Yangtze River in the Northern Dynasty said, &quot;the Huaihai sea is vast, more than 3000 miles.&quot; Tanhua—the third place in the first grade of the palace examination (the highest level examination) (the first place is called Zhuangyuan and the second place is called Bangyan）--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 09:04, 4 December 2021 (UTC)<br /> <br /> Later generations intercepted &quot;Weiyang&quot; from &quot;weiyangzhou&quot; and replaced &quot;Weiyang&quot; with &quot;Wei&quot;, so it became &quot;Weiyang&quot;. For example, Yuxin's Poetic essay on mourning the south of the Yangtze River in the Northern Dynasty said, &quot;the Weiyang city is vast, more than 3000 miles.&quot; Tanhua—the third place in the first grade of the palace examination (the highest level examination) (the first place is called Zhuangyuan and the second place is called Bangyan)--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 09:15, 5 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 本于唐代的“探花使”，亦称“探花郎”。唐·李淖《秦中岁时记》：“进士杏园初宴，谓之探花宴。差少俊二人为探花使，遍游名园，若它人先折花，二使皆被罚。”<br /> <br /> “Tan Huashi” in Tang Dynasty is also called “Tan Hualang”. Li Nao once wrote: “ The newly crowned scholars met in the Apricot Garden to feast with their peers who had been crowned in the same year. This banquet was known as the Flower Search Banquet. Two young and good-looking candidates were chosen to be the flower scouts, and they were asked to visit all the famous gardens and scout for flowers. If someone else took the flowers first, the two flower scouts would be punished with a drink.”--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 09:06, 5 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 又宋·魏泰《东轩笔录》卷六：“进士及第后，例期集一月……又选最年少者二人为探花使，赋诗，世谓之探花郎。”​<br /> <br /> Wei Tai in Song dynasty wrote that in his Dongxuan Bilu (Volume Six): “ In the imperial examination, after winning the imperial examination…… Two young scholars at the celebration were elected as Tanhua. And people named them Tanhua boy .”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:19, 5 December 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 兰台寺大夫──指专管弹劾的御史。兰台是汉朝宫内藏书之所，由御史大夫主管，故后世将御史台别称“兰台”，将御史府别称“兰台寺”，将御史别称“兰台寺大夫”。​<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 列侯──古代爵名。在秦称“彻侯”，为二十四级爵位中的最高一级。至汉代为避汉武帝刘彻之讳，改为“通侯”。“通”与“彻”同义，是改名不改义。“通侯”之意是表示受爵者功勋通于王室。<br /> Marquis - Ancient Baron name. In Qin Dynasty, it was called &quot;chehou&quot;, which was the highest among twenty-four levels. In the Han Dynasty, in order to avoid the taboo of Liu Che, Emperor of the Han Dynasty, it was changed to &quot;tonghou&quot;. &quot;Tong&quot; is synonymous with &quot;Che&quot; in Chinese, in this way changing the name without changing the meaning. &quot;Tong Hou&quot; means that the recipient has done meritorious services to the royal family.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 09:17, 4 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 后又改为“列侯”，表示序列之意。见《汉书·高帝纪下》颜师古注。清代并无此爵，只是借指侯爵。清代爵位分公、侯、伯、子、男，侯爵为第二等。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 膝下荒凉──意谓子女稀少，尤无儿子。 膝下：这里指子女。因幼儿多倚偎于父母膝旁，故称。《孝经·圣治》：“故亲生之膝下，以养父母日严。”唐玄宗注：“亲犹爱也，膝下谓孩童之时也。” <br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 荒凉：形容因子女稀少而家庭显得清冷凄凉。西席──古人座次以右(西)为尊，故右席为宾客和塾师之位，坐西面东，故称幕宾和塾师为“西席”或“西宾”。<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 清·梁章钜《称谓录》卷八：“汉明帝尊桓荣以师礼，上幸太常府，令荣坐东面(坐西面东)，设几。故师曰西席。”这里指家庭教师。“身后”一联──身后有馀：是说馀年还很长(“身后”不可解作死后)。<br /> Liang Zhangju, Qing Dynasty, wrote in Volume VIII of 《Appellation records》: &quot;Emperor Mingdi After respected Huan Rong and treated him with teacher courtesy. He once visited Taichang mansion in person, asked Huan Rong to sit in the East, set a table and a walking stick。Therefore, master said it was a seat in the West.&quot; Here refers to a tutor.A couplet of &quot;behind you&quot; - there is surplus behind you: it means that the remaining years are still very long (&quot;behind you&quot; cannot be interpreted as after death).--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 14:23, 4 December 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 忘缩手：是说不肯收手，还要争名夺利。 <br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无路：走投无路。此联是说世人大多只顾眼前，不顾将来，等到走投无路，后悔无及。​<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 刹──梵语音译省称，意译为佛塔的柱形尖顶，故又称“佛柱”。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 引申为佛寺。贾复──东汉南阳冠军(今河南邓州市西北)人，累官至左将军，并封胶东侯。<br /> Extended to Buddhist temple. HiJia Fu——A native of Nanyang Champion of the Eastern Han Dynasty (now northwest of Dengzhou City, Henan Province),he was tired from general to the left and sealed Donghou in Jiao.<br /> --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:54, 5 December 2021 (UTC)<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 《后汉书》有传。姓贾的成千上万，贾雨村却只拉千年前的贾复为一家，足见其拉大旗作虎皮之势利小人肺肝。​There is a biography in the Book of the Later Han Dynasty. There are thousands of people surnamed Jia, but Jia Yucun only manages Jia Fu from a thousand years ago. This shows that the Qiraji banner is a tiger skin.​<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 百足之虫，死而不僵——典出三国魏·曹冏《六代论》：<br /> A hundred-footed worm does not die - an allusion to Cao Jon's &quot;Six Dynasties&quot; in the Three Kingdoms.<br /> Note:百足之虫，至死不僵，读作 bǎi zú zhī chóng，zhì sǐ bù jiāng 。 It is used as a metaphor for a group or individual with strong power that will not easily collapse for a while. 百足：The name of a worm with a twenty-sectioned torso that can still wriggle after being severed.<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> “故语曰：‘百足之虫，死而不僵。’扶之者众也。”<br /> The old saying goes:'Hundred-legged worms die but are not stiff.' There are many who support them.&quot;<br /> <br /> [[File:Example.jpg]]==Zohaib Chand 202121080005==<br /> <br /> 比喻世家大族虽然衰败，因家底雄厚，依傍众多，表面上仍能维持繁荣景象。<br /> It is a metaphor that despite the decline of the aristocratic family, because of the strong family background and numerous support, it can still maintain its prosperity on the surface.<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 百足：虫名，即马陆。长约一寸，躯干由多节构成，每节有足一对或二对，切断后仍能蠕动。<br /> English: Centipede, Insect name, arthropods. Length, around an inch, Body is composed of multiple sections, each section has one or two pairs of feet, after cutting still can squirm.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 僵：倒下。​安富尊荣──语出《孟子·尽心上》：<br /> <br /> ==Öncü 202121080008==<br /> <br /> “君子居是国也，其君用之，则安富尊荣。”<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> A gentleman can make people transform their morals, change their customs, Safeguard the country and protect its honor. --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:55, 5 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 原意是君子因辅佐国君功勋卓著而享受荣华富贵。<br /> <br /> Agree to be a gentleman，because of the outstanding merits of supporting the monarch and enjoying the glory and wealth.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:58, 5 December 2021 (UTC)<br /> <br /> The original meaning was that gentlemen who made outstanding contributions to assist the monarch enjoyed glory and wealth. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 20:06, 5 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 这里反用其意，意谓不劳而获，安享荣华富贵。​<br /> <br /> The meaning is the opposite here, that for nothing one can enjoy prosperity and wealth.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 20:02, 5 December 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 钟鸣鼎食——语出唐·王勃《滕王阁序》：“闾阎扑地，钟鸣鼎食之家。”<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> <br /> 古代贵族鸣钟列鼎而食。这里借以形容富贵豪华。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211208_homework&diff=129141 2021-12-05T14:20:03Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 说了一会话，临走又送我二两银子。”甄家娘子听了，不觉感伤。一夜无话。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 次日，早有雨村遣人送了两封银子、四匹锦缎，答谢甄家娘子；又一封密书与封肃，托他向甄家娘子要那娇杏作二房。封肃喜得眉开眼笑，巴不得去奉承太爷，便在女儿前一力撺掇。<br /> <br /> The next day, Yucun sent two bundles of silver and four brocades to thank the Zhen lady; Another secret letter to Feng Su asked him to ask the Zhen lady for the delicate Jiaoxing as concubine. Feng Su was so happy that he was eager to flatter the Lord, so he tried his best to encourage his daughter.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 14:01, 4 December 2021 (UTC)<br /> <br /> The next day, Yucun sent two bundles of silver and four brocades to thank Zhen lady; He also sent another secret letter to Feng Su, asking him to ask Jiaoxing, the daughter of Zhen Lady, to be his second wife. Feng Su was so happy that he was eager to flatter the Lord, so he tried his best to encourage his daughter.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 07:56, 5 December 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> <br /> 当夜用一乘小轿，便把娇杏送进衙内去了。雨村欢喜，自不必言；又封百金赠与封肃，又送甄家娘子许多礼物，令其且自过活，以待访寻女儿下落。<br /> <br /> One evening, Jiaoxing was sent to prison by a small sedan carriage. Undoutedbly, Yucun was very pleased and gave hundreds of golds to Fengsu and many gifts to Zhen's wife so that she can live by herself untill her daugther was found.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 11:17, 4 December 2021 (UTC)Chen Huini<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 却说娇杏那丫头，便是当年回顾雨村的，因偶然一看，便弄出这段奇缘，也是意想不到之事。谁知他命运两济：不承望自到雨村身边只一年，便生一子；又半载，雨村嫡配忽染疾下世，雨村便将他扶作正室夫人。<br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 正是：偶因一回顾，便为人上人。原来雨村因那年士隐赠银之后，他于十六日便起身赴京。大比之期，十分得意，中了进士，选入外班，今已升了本县太爷。<br /> <br /> Jiaoxing looked back at Jia Yucun out of curiosity, not out of love. But because of such a chance, from a little girl who was serviced, she became a rich lady who serviced others. It turns out that Yucun because of silver given by Shiyin in that year, he left for Beijing on the 16th. He was lucky enough to won the scholar in the great competition and was selected into the outer class, now has been promoted to the county magistrate. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 09:33, 4 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 虽才干优长，未免贪酷，且恃才侮上，那同寅皆侧目而视。不上一年，便被上司参了一本，说他貌似有才，性实狡猾；又题了一两件徇庇蠹役、交结乡绅之事。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 龙颜大怒，即命革职。部文一到，本府各官无不喜悦。那雨村虽十分惭恨，面上却全无一点怨色，仍是嘻笑自若。<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 交代过了公事，将历年所积的宦囊，并家属人等，送至原籍，安顿妥当了，却自己担风袖月，游览天下胜迹。那日偶又游至维扬地方，闻得今年盐政点的是林如海。<br /> <br /> After giving official business,leaving the family his accumulated salary for several years and settled them in native home, he had given up high official positions and riches and travelled the famous historical sites everywhere.One day he arrived Weiyang（Yangzhou，Jiangsu Province，China）by accident and heared about the present salt administration officer was Lin Ruhai Salzinspektor.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:23, 5 December 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 这林如海姓林名海，表字如海，乃是前科的探花，今已升兰台寺大夫，本贯姑苏人氏，今钦点为巡盐御史，到任未久。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 原来这林如海之祖，也曾袭过列侯的，今到如海，业经五世。起初只袭三世，因当今隆恩盛德，额外加恩，至如海之父又袭了一代，到了如海便从科第出身。<br /> <br /> In fact, the ancestors of Lin Ju-hai had, from years back, successively inherited the title of Marquis, which rank, by its present descent to Ju-hai, had already been enjoyed by five generations. When first conferred, the hereditary right to the title had been limited to three generations; but of late years, by an act of magnanimous favour and generous beneficence, extraordinary bounty had been superadded; and on the arrival of the succession to the father of Ju-hai, the right had been extended to another degree. It had now descended to Ju-hai, who had, besides this title of nobility, begun his career as a successful graduate. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 00:55, 5 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 虽系世禄之家，却是书香之族。只可惜这林家支庶不盛，人丁有限，虽有几门，却与如海俱是堂族，没甚亲支嫡派的。今如海年已五十，只有一个三岁之子，又于去岁亡了；<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 虽有几房姬妾，奈命中无子，亦无可如何之事。只嫡妻贾氏生得一女，乳名黛玉，年方五岁，夫妻爱之如掌上明珠。见他生得聪明俊秀，也欲使他识几个字，不过假充养子，聊解膝下荒凉之叹。<br /> <br /> Although he had several concubines, he was doomed to have no son (to inherit the family line). Only lady Jia, his legal wife, gave birth to a daughter, Daiyu, aged five. The couple doted on their daughter like a pearl on the palm of their eyes. Lin Ruhai wanted to teach him to read, because he was smart and handsome, and Lin Ruhai wanted to ease the loneliness of not having a son by pretending to adopt him.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:55, 5 December 2021 (UTC)<br /> <br /> Although he had several concubines, he had no son in his life, and nothing could be done about it. The first wife, Min Merchant, had a daughter named Mascara Jade Forest, who was five years old and loved by the couple as a jewel. Seeing that she looked smart and beautiful, they also wanted to make her literate, but raised her as a son to relieve the sorrow of no son. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:44, 5 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 且说贾雨村在旅店偶感风寒，愈后又因盘费不继，正欲得一个居停之所，以为息肩之地。偶遇两个旧友，认得新盐政，知他正要请一西席教训女儿，遂将雨村荐进衙门去。<br /> <br /> The story goes that Rainvillage Merchant caught a cold at the inn and recovered. He wanted to get a place to stay but he could not afford the fee. He met two old friends who got acquainted the new official of salt (Ruhai Forest) and knew that Forest was about to hire a tutor for his daughter, so they recommended Rainvillage to the government office.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:57, 5 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 这女学生年纪幼小，身体又弱，功课不限多寡，其馀不过两个伴读丫鬟，故雨村十分省力，正好养病。看看又是一载有馀，不料女学生之母贾氏夫人一病而亡。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 女学生奉侍汤药，守丧尽礼，过于哀痛，素本怯弱，因此旧病复发，有好些时不曾上学。雨村闲居无聊，每当风日晴和，饭后便出来闲步。这一日偶至郊外，意欲赏鉴那村野风光。<br /> <br /> The girl was dutiful in her attendance during her mother's sickness, and prepared the medicines. She went into the deepest mourning for her mother's death. Prescribed by the rites, she gave way to such excess of grief that, naturally delicate as she was, broke out anew. Being unable for a considerable time to prosecute her studies, Yue-ts'un lived at leisure and needn't to attend to. Whenever the wind was genial and the sun mild, he would stroll at random after meals.One day by some accident, walking beyond the suburbs he came up to a spot encircled by luxuriant clumps of trees and thick groves of bamboos.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:07, 5 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 信步至一山环水漩、茂林修竹之处，隐隐有座庙宇，门巷倾颓，墙垣剥落。有额题曰“智通寺”，门旁又有一副旧破的对联云：身后有馀忘缩手，眼前无路想回头。<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> 雨村看了，因想道：“这两句文虽甚浅，其意则深。也曾游过些名山大刹，倒不曾见过这话头。其中想必有个翻过筋斗来的，也未可知。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 何不进去一访？”走入看时，只有一个龙锺老僧在那里煮粥。雨村见了，却不在意。及至问他两句话，那老僧既聋且昏，又齿落舌钝，所答非所问。雨村不耐烦，仍退出来。When Yu Cun walked in, there was only one old monk cooking porridge there. Yucun saw him, but he didn't care. When he asked him a few words, the old monk was deaf and faint, and his tongue was dull. His answer was not what he asked. Yucun was impatient and still withdrew.<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 意欲到那村肆中沽饮三杯，以助野趣，于是移步行来。刚入肆门，只见座上吃酒之客，有一人起身大笑，接了出来，口内说：“奇遇，奇遇！”<br /> He wanted to go to the village pub for a drink, for the pleasure of nature. So he went on his way. When He entered the pub, he could only see the drinking men in the seats. A man got up and laughed, and then came out, saying repeatedly“What a fortuitous meeting！”<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 雨村忙看时，此人是都中古董行中贸易，姓冷号子兴的，旧日在都相识。雨村最赞这冷子兴是个有作为大本领的人，这子兴又借雨村斯文之名，故二人最相投契。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 雨村忙亦笑问：“老兄何日到此？弟竟不知。今日偶遇，真奇缘也！”子兴道：“去年岁底到家，今因还要入都，从此顺路找个敝友，说一句话。<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 承他的情，留我多住两日。我也无甚紧事，且盘桓两日，待月半时也就起身了。今日敝友有事，我因闲走到此，不期这样巧遇。”一面说，一面让雨村同席坐了，另整上酒肴来。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 二人闲谈慢饮，叙些别后之事。雨村因问：“近日都中可有新闻没有？”子兴道：“倒没有什么新闻，倒是老先生的贵同宗家出了一件小小的异事。”<br /> <br /> Over drinking, they two talked about some plans of the near future after the farewell. Then Yucun asked: Is there anything new in the capital city? Zixing answered，“Nothing new. But in your dignified remote relative's house there is indeed a strange thing.”--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:49, 4 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 雨村笑道：“弟族中无人在都，何谈及此？”子兴笑道：“你们同姓，岂非一族？”雨村问：“是谁家？”子兴笑道：“荣国贾府中，可也不玷辱老先生的门楣了。”<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 雨村道：“原来是他家。若论起来，寒族人丁却自不少，东汉贾复以来，支派繁盛，各省皆有，谁能逐细考查？若论荣国一支，却是同谱。但他那等荣耀，我们不便去认他，故越发生疏了。”<br /> <br /> Yucun said: &quot;It's his house. If discussed explicitly, the people of Han's family were of great quantity since the Eastern Han Dynasty of Jiafu. Their branches were numerous in each province, who can examine one by one? If only discussed the branch of Rongguo, they were the same. But the Rongguo were glorious, it was inconvenient for us to make a connection with them, so we were getting more and more unfamiliar. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 08:22, 4 December 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 子兴叹道：“老先生休这样说。如今的这荣、宁两府，也都萧索了，不比先时的光景。”雨村道：“当日宁、荣两宅人口也极多，如何便萧索了呢？”子兴道：“正是，说来也话长。”<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 雨村道：“去岁我到金陵时，因欲游览六朝遗迹，那日进了石头城，从他宅门前经过：街东是宁国府，街西是荣国府，二宅相连，竟将大半条街占了。<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 大门外虽冷落无人，隔着围墙一望，里面厅殿楼阁，也还都峥嵘轩峻；就是后边一带花园里，树木山石，也都还有葱蔚洇润之气：那里像个衰败之家？”<br /> Although deserted outside the gate, across the wall to see the hall hall pavilions, are also lofty xuan Jun; Even in the garden at the back, the trees and rocks were all luxuriant: it did not look at all like a run-down house--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 01:57, 5 December 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 子兴笑道：“亏你是进士出身，原来不通。古人有言：‘百足之虫，死而不僵。’如今虽说不似先年那样兴盛，较之平常仕宦人家，到底气象不同。<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 如今生齿日繁，事务日盛，主仆上下都是安富尊荣，运筹谋画的竟无一个；那日用排场，又不能将就省俭。如今外面的架子虽没很倒，内囊却也尽上来了。这也是小事。<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 更有一件大事：谁知这样钟鸣鼎食的人家儿，如今养的儿孙，竟一代不如一代了。”雨村听说，也道：“这样诗礼之家，岂有不善教育之理？别门不知，只说这宁、荣两宅，是最教子有方的，何至如此？”<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 子兴叹道：“正说的是这两门呢！等我告诉你：当日宁国公是一母同胞弟兄两个。宁公居长，生了两个儿子。宁公死后，长子贾代化袭了官，也养了两个儿子：长子贾敷，八九岁上死了；<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 只剩了一个次子贾敬，袭了官，如今一味好道，只爱烧丹炼汞，别事一概不管。幸而早年留下一个儿子，名唤贾珍，因他父亲一心想作神仙，把官倒让他袭了。<br /> Only his second son, Jia Jing, succeeded him as the official. Now he devoted himself only to Taoism and alchemy, and did nothing else. Fortunately, in his early years, he had left a son named Jia Zhen, for his father had set his heart on becoming a fairy, so he succeeded to the official. --[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:30, 4 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 他父亲又不肯住在家里，只在都中城外，和那些道士们胡羼。这位珍爷也生了一个儿子，今年才十六岁，名叫贾蓉。如今敬老爷不管事了。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 这珍爷那里干正事，只一味高乐不了，把那宁国府竟翻过来了，也没有敢来管他的人。再说荣府你听，方才所说异事就出在这里。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 自荣公死后，长子贾代善袭了官，娶的是金陵世家史侯的小姐为妻。生了两个儿子：长名贾赦，次名贾政。如今代善早已去世，太夫人尚在。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 长子贾赦袭了官，为人却也中平，也不管理家事。惟有次子贾政，自幼酷喜读书，为人端方正直。祖父锺爱，原要他从科甲出身。<br /> <br /> The eldest son, Jia She, inherited the official position from his ancestors but he was not top-notch and did not manage the family affairs as well. Only his second son, Jia Zheng, loved to read since childhood and was a man of upright. His grandfather (Jia Yuan) like him the most and originally planed to let him take the imperial examination before becoming an official.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:02, 4 December 2021 (UTC)<br /> <br /> Their elder son Jia She inherited the official title; he was moderate and often remained neutral, and did not manage the family affairs. Only the younger son, Jia Zheng, was fond of studying as a child and was a man of upright so that he was his grandfather’s (Jia Yuan) favorite, and he hoped to make a career for himself through the imperial examinations. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 09:05, 4 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 不料代善临终遗本一上，皇上怜念先臣，即叫长子袭了官；又问还有几个儿子，立刻引见，又将这政老爷赐了个额外主事职衔，叫他入部习学，如今现已升了员外郎。<br /> <br /> Unexpectedly, when Jia Daishan died, he left a valedictory memorial, and the Emperor, out of memory and regard for his former minister, not only conferred the official title on his elder son but also asked what other sons there were and ordered them to be introduced to the palace immediately. The Emperor also bestowed the rank of Assistant Secretary on Jia Zheng, and as an additional favor gave him instructions to familiarize himself with affairs in one of the ministries. He has now risen to the rank of Under-Secretary. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:40, 4 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 这政老爷的夫人王氏，头胎生的公子名叫贾珠，十四岁进学，后来娶了妻，生了子，不到二十岁，一病就死了。第二胎生了一位小姐，生在大年初一，就奇了。<br /> <br /> Mrs. Wang --- the wife of Lord Zheng. Their first child was a son named Jia Zhu, who entered school at the age of fourteen, then married and gave birth to a son, who died of an illness before the age of twenty. The second child was a young girl, born on the first day of the year. It was very surprising.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:45, 4 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 不想隔了十几年，又生了一位公子，说来更奇：一落胞胎，嘴里便衔下一块五彩晶莹的玉来，还有许多字迹。你道是新闻不是？”<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 雨村笑道：“果然奇异。只怕这人的来历不小。”子兴冷笑道：“万人都这样说，因而他祖母爱如珍宝。那年周岁时，政老爷试他将来的志向，便将世上所有的东西摆了无数叫他抓。<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 谁知他一概不取，伸手只把些脂粉钗环抓来玩弄。那政老爷便不喜欢，说将来不过酒色之徒，因此不甚爱惜。独那太君还是命根子一般。说<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 说来又奇：如今长了十来岁，虽然淘气异常，但聪明乖觉，百个不及他一个。说起孩子话来也奇，他说：‘女儿是水做的骨肉，男子是泥做的骨肉。我见了女儿便清爽，见了男子便觉浊臭逼人。’<br /> <br /> Strange to say: now he is ten years old, abnormally naughty , but smart and clever, even better than one hundred other children of his age. What he says is also very odd. Once he said, ‘Girls are made of water, men of mud. He will feel debonaire when he see girls, but when he see men, what he can feel is only squalidness.’--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:34, 5 December 2021 (UTC)<br /> <br /> It's strange to notice that now he is ten years more older, abnormally naughty , but smart and clever, even better than one hundred other children of his age. What he says is also very odd. Once he said, &quot;Girls are made of water, men of mud. I qwill feel debonaire when I see girls, but when I see men, what I can feel is only squalidness.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:18, 5 December 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 你道好笑不好笑？将来色鬼无疑了。”雨村罕然厉色道：“非也。可惜你们不知道这人的来历，大约政老前辈也错以淫魔色鬼看待了。<br /> <br /> &quot;Don't you think it's ridiculous? He or she will be a lecher in the future undoubtedly.&quot; Jia Yucun said with a serious look: &quot;Not true. Unfortunately, you do not know the identity of this person, may be the old senior Jia Zheng may also wrongly regard him or her as a lewd.&quot;--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:14, 5 December 2021 (UTC)<br /> <br /> “Have you realized the facetiosity of it? He or she will be beyond all doubt a lecher.” Yucun said with stern countenance: “ it is absolutely not the truth. It is a pity that you are insensible of the background of this person and the senior Zheng may also mistakenly regarded him or her as a lewd demon”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:59, 5 December 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 若非多读书识事，加以致知格物之功、悟道参玄之力者，不能知也。”子兴见他说得这样重大，忙请教其故。雨村道：“天地生人，除大仁大恶，馀者皆无大异。<br /> <br /> If someone was not well-read, knowledge-inquiring and truth-enlightening, he or she would be ignorant of it. Zixing believed that Yucun took it so seriously that he was bursting with impatience to make clear the reasons within it. Yucun asserted: “the universe gives birth to mankind that boasts no differences except the benevolent and the evil.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:36, 5 December 2021 (UTC)<br /> <br /> If someone was not well-read, knowledge-inquired and truth-enlightened, he or she would be ignorant.After seeing that Yucun took it so seriously, Zixing couldn't wait to ask him the reasons.Yucun asserted: “The universe gives birth to mankind that boasts no differences except the benevolent and the evil.&quot;--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 09:24, 5 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 若大仁者则应运而生，大恶者则应劫而生；运生世治，劫生世危。尧、舜、禹、汤、文、武、周、召、孔、孟、董、韩、周、程、朱、张，皆应运而生者；<br /> <br /> The great benevolence was born in the time of good fortune,the great evil was born in the time of bad fortune. The former was benefit to the world,the latter was harmful to the world.Yao, Shun, Yu, Tang, Wen, Wu, Zhou, Zhao, Kong, Meng, Dong, Han, Zhou, Cheng, Zhu, Zhang, were all born at the historic moment of good fortune；--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 09:20, 5 December 2021 (UTC)<br /> <br /> If the great benevolence emerged as the times demanded, the great evil was born emerged as the calamity demanded. The former was beneficial to the world, while the latter was harmful to the world. Yao, Shun, Yu, Tang, Wen, Wu, Zhou, Zhao, Kong, Meng, Dong, Han, Zhou, Cheng, Zhu, Zhang, all born emerged as the times demanded.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:57, 5 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 蚩尤、共工、桀、纣、始皇、王莽、曹操、桓温、安禄山、秦桧等，皆应劫而生者。大仁者修治天下，大恶者扰乱天下。清明灵秀，天地之正气，仁者之所秉也；残忍乖僻，天地之邪气，恶者之所秉也。<br /> <br /> Chiyou, Gonggong, Jie, Zhou, Shi Huang, Wang Mang, Cao Cao, Huan Wen, An Lushan, and Qin Hui all emerged as the calamity demanded. Great benevolence governs the world, great evil disturbs the world. Be sober-minded and full of ingenuity, absorbing the righteousness of heaven and earth are the characteristics of merciful men; on the contrary, be cruel and eccentric, absorbing the evil of heaven and earth, are the characteristics of wicked men.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:41, 5 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 今当祚永运隆之日，太平无为之世，清明灵秀之气所秉者，上自朝廷，下至草野，比比皆是。所馀之秀气漫无所归，遂为甘露，为和风，洽然溉及四海。<br /> <br /> In this day of eternal prosperity and peace and inaction, there are many people from the imperial court to the grasses who have been blessed with a clear, bright and spiritual spirit. The remainder of the spirit has no place to return to, so it has become a sweet dew and a harmonious breeze, which has irrigated the four seas.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 13:40, 4 December 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 彼残忍乖邪之气，不能荡溢于光天化日之下，遂凝结充塞于深沟大壑之中。偶因风荡，或被云摧，略有摇动感发之意，一丝半缕误而逸出者，值灵秀之气适过，正不容邪，邪复妒正，两不相下；<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 如风水雷电地中既遇，既不能消，又不能让，必致搏击掀发。既然发泄，那邪气亦必赋之于人。假使或男或女偶秉此气而生者，上则不能为仁人为君子，下亦不能为大凶大恶。<br /> <br /> Like the wind, water, thunder, lightning meeting each other on the ground, they can neither disappear nor yield, and must fight against and turn over each other. Once it lets off, people will be endowed with evil influence. If men and women were both born on this air by accident, they cannot be up to benevolent gentlemen or down to villains.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:59, 5 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 置之千万人之中，其聪俊灵秀之气，则在千万人之上；其乖僻邪谬不近人情之态，又在千万人之下。若生于公侯富贵之家，则为情痴情种；若生于诗书清贫之族，则为逸士高人；纵然生于薄祚寒门，甚至为奇优，为名娼，亦断不至为走卒健仆，甘遭庸夫驱制。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 如前之许由、陶潜、阮籍、嵇康、刘伶、王谢二族、顾虎头、陈后主、唐明皇、宋徽宗、刘庭芝、温飞卿、米南宫、石曼卿、柳耆卿、秦少游，近日倪云林、唐伯虎、祝枝山，再如李龟年、黄幡绰、敬新磨、卓文君、红拂、薛涛、崔莺、朝云之流：此皆易地则同之人也。”<br /> <br /> Such as the previous generation Xuyou, Taoqian, Ruanji, Jikang, Liuling, the Wang and Xie families, Gu Kaizhi, Chen Shubao, emperor Xuanzong of Tang Dynasty, emperor Huizong of Song Dynasty, Liu Tingzhi, Wen Feiqing, Mi Nangong, Shi Manqing, Liu Qiqing, Qin Shaoyou, and the current generation Ni Yunlin, Tang Bohu, Zhu Zhishan, or the generation like Li Guinian, Huang Fanchuo, Jing Xinmo, Zhuo Wenjun, Hongfu, Xuetao, Cuiying, Zhaoyun: they are the kind of people born when the rectitude and the evil spirits fight each other. This kind of people has both the rectitude and the evil spirits.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 11:37, 5 December 2021 (UTC)<br /> <br /> <br /> Like the previous generation: Xuyou, Taoqian, Ruanji, Jikang, Liuling, the Wang and Xie families, Gu Kaizhi, Chen Shubao, emperor Xuanzong of Tang Dynasty, emperor Huizong of Song Dynasty, Liu Tingzhi, Wen Feiqing, Mi Nangong, Shi Manqing, Liu Qiqing, Qin Shaoyou, and the current generation Ni Yunlin, Tang Bohu, Zhu Zhishan, or the generation like Li Guinian, Huang Fanchuo, Jing Xinmo, Zhuo Wenjun, Hongfu, Xuetao, Cuiying, Zhaoyun. Though this kind of people didn’t live in the same period of time, didn’t have the same experience, they had the same ambition.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:58, 5 December 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 子兴道：“依你说，成则公侯败则贼了？”雨村道：“正是这意。你还不知，我自革职以来，这两年遍游各省，也曾遇见两个异样孩子，所以方才你一说这宝玉，我就猜着了八九也是这一派人物。<br /> <br /> Zixing said: “ As you said, the winner will be the duke, and the loser will be the traitor?” Yucun said: “ This is what I was talking about. You didn’t know, that since I was removed from the position, I traveled around all the provinces, and also met some unusual boys, so when you just talked about Baoyu, I guessed that he was such a boy, too.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:52, 5 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 不用远说，只这金陵城内钦差金陵省体仁院总裁甄家，你可知道？”子兴道：“谁人不知，这甄府就是贾府老亲，他们两家来往极亲热的。就是我也和他家往来非止一日了。”<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 雨村笑道：“去岁我在金陵，也曾有人荐我到甄府处馆。我进去看其光景，谁知他家那等荣贵，却是个富而好礼之家，倒是个难得之馆。但是这个学生虽是启蒙，却比一个举业的还劳神。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 说起来更可笑，他说：‘必得两个女儿陪着我读书，我方能认得字，心上也明白；不然，我心里自己糊涂。’又常对着跟他的小厮们说：‘这“女儿”两个字极尊贵极清净的，比那瑞兽珍禽、奇花异草更觉稀罕尊贵呢。<br /> Even it is more ridiculous when he said: &quot;I must have two daughters to accompany me to study, so that I can recognize words and understand them in my heart; Otherwise, I will be confused. &quot; He often said to his pageboys: &quot;the word&quot; daughter &quot;is very noble and pure, which is more rare and noble than the auspicious animals, rare birds and exotic flowers and plants.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 你们这种浊口臭舌，万万不可唐突了这两个字，要紧，要紧！但凡要说的时节，必用净水香茶漱了口方可；设若失错，便要凿牙穿眼的。’其暴虐顽劣，种种异常。<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 只放了学进去，见了那些女儿们，其温厚和平，聪敏文雅，竟变了一个样子。因此，他令尊也曾下死笞楚过几次，竟不能改。每打的吃疼不过时，他便姐姐妹妹的乱叫起来。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 后来听得里面女儿们拿他取笑：‘因何打急了，只管叫姐妹作什么？莫不叫姐妹们去讨情讨饶？你岂不愧些？’他回答的最妙，他说：‘急痛之时，只叫姐姐妹妹字样，或可解疼，也未可知，因叫了一声，果觉疼得好些。<br /> <br /> Then he heard his daughters make fun of him: ‘Why do you call a sister when you are in pain? Why not let them beg for forgiveness? Aren't you ashamed?’ He answered it best, saying, ‘In a time of acute pain, if I call the sister's names, which may relieve the pain or not. However, I do felt the pain lessened a little when I called their names'.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 13:45, 5 December 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 遂得了秘法，每疼痛之极，便连叫姐妹起来了。’你说可笑不可笑？为他祖母溺爱不明，每因孙辱师责子，我所以辞了馆出来的。这等子弟，必不能守祖、父基业，从师友规劝的。只可惜他家几个好姊妹都是少有的。”<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 子兴道：“便是贾府中现在三个也不错。政老爷的长女名元春，因贤孝才德，选入宫作女史去了。二小姐乃是赦老爷姨娘所出，名迎春；三小姐政老爷庶出，名探春；四小姐乃宁府珍爷的胞妹，名惜春：<br /> <br /> Zi Xing said, &quot;The three girls in Jia's mansion are not bad either. Jia Zheng's eldest daughter was named Yuanchun. Because of her virtue and filial piety, she was chosen to be a female historian in the court. The second lady was born to Jia He'concubine, her name was Yingchun; The third lady was born to Jia Zheng's concubine and was named Tanchun. The fourth lady is the sister of Jia Zhen in Ning' mansion, named Xichun:<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 因史老夫人极爱孙女，都跟在祖母这边，一处读书，听得个个不错。”雨村道：“更妙在甄家风俗：女儿之名，亦皆从男子之名；不似别人家里，另外用这些‘春’、‘红’、‘香’、‘玉’等艳字。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 何得贾府亦落此俗套？”子兴道：“不然。只因现今大小姐是正月初一所生，故名元春，馀者都从了‘春’字；上一排的却也是从弟兄而来的。现有对证：目今你贵东家林公的夫人，即荣府中赦、政二公的胞妹，在家时名字唤贾敏。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 不信时你回去细访可知。”雨村拍手笑道：“是极。我这女学生名叫黛玉，他读书凡‘敏’字，他皆念作‘密’字；写字遇着‘敏’字，亦减一二笔。我心中每每疑惑，今听你说，是为此无疑矣。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 怪道我这女学生言语举止另是一样，不与凡女子相同，度其母不凡，故生此女。今知为荣府之外孙，又不足罕矣。可惜上月其母竟亡故了。”子兴叹道：“老姊妹三个，这是极小的，又没了；<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 长一辈的姊妹，一个也没了。只看这小一辈的将来的东床何如呢。”雨村道：“正是。方才说政公已有一个衔玉之子，又有长子所遗弱孙，这赦老竟无一个不成？”<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 子兴道：“政公既有玉儿之后，其妾又生了一个，倒不知其好歹。只眼前现有二子一孙，却不知将来何如。若问那赦老爷，也有一子，名叫贾琏，今已二十多岁了，亲上做亲，娶的是政老爷夫人王氏内侄女，今已娶了四五年。<br /> <br /> Zi Xing says:“After Master Zheng had Yu er, his concubine gave birth to another child, don't know whether it is good or bad. Right now they already have two children and a grandson, but not knowing what should do in the future. Master Xie also has a son named Jia Lian, who is about 20 years old now. Jia Lian married Master Zheng's wife Wang's niece, it was an intermarry between their families, and it's been five years now.”<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 这位琏爷身上现捐了个同知，也是不喜正务的；于世路上好机变，言谈去得，所以目今只在乃叔政老爷家住，帮着料理家务。谁知自娶了这位奶奶之后，倒上下无人不称颂他的夫人，琏爷倒退了一舍之地：模样又极标致，言谈又爽利，心机又极深细，竟是个男人万不及一的。”<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 雨村听了，笑道：“可知我言不谬了。你我方才所说的这几个人，只怕都是那正邪两赋而来一路之人，未可知也。”子兴道：“正也罢，邪也罢，只顾算别人家的账，你也吃杯酒才好。”<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 雨村道：“只顾说话，就多吃了几杯。”子兴笑道：“说着别人家的闲话，正好下酒，即多吃几杯何妨？”雨村向窗外看道：“天也晚了，仔细关了城，我们慢慢进城再谈，未为不可。”<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 于是二人起身，算还酒钱。方欲走时，忽听得后面有人叫道：“雨村兄恭喜了！特来报个喜信的。”雨村忙回头看时……要知是谁，且听下回分解。<br /> <br /> So they got up and paid for the wine. When they was leaving, he heard someone calling behind: &quot;Congratulations! My friend Yucun. Someone brings a lucky message to you.&quot; Yucun looks back at once... Who is it? Please expect the next chapter--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 05:03, 5 December 2021 (UTC).<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 外班──清代会试考取进士后，留在朝中任官者称“京官”，分发外地任地方官者称“外班”。因新官分发到地方后要候补，按班次任官，故称“外班”。​同寅皆侧目而视──同寅：即同僚。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 典出《尚书·虞书·皋陶谟》：“百僚师师，百工惟时……同寅协恭，和衷哉。”寅时是朝臣上朝之时，故称。 侧目而视：斜着眼看。语出《战国策·秦策一》：“(苏秦)将说楚王，路过洛阳。<br /> Code out of &quot;Shang Shu · Yu Shu · Gao Tao Mo&quot; : &quot;100 liao division division, 100 work but time...... Cooperate with Yin and be respectful and sincere.&quot; Yin shi is the court when the court, so called. Sidelong: to look sideways. Su Qin will say that the king of Chu is passing by Luoyang.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:12, 5 December 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 父母闻之，清宫除道，张乐设饮，郊迎三十里；妻侧目而视，倾耳而听；嫂蛇行匍伏，四拜自跪而谢。”原表示敬畏。引申以表示愤怒或不齿。​<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 维扬──扬州(在今江苏省)的别称。大禹所划分的“九州”之一。典出《尚书·夏书·禹贡》：“淮海惟扬州。”“惟”通“维”。<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 后人从“惟扬州”截取“惟扬”，又以“维”代“惟”，遂成“维扬”。如北朝周·庾信《哀江南赋》：“淮海维扬，三千馀里。”​探花──科举考试中殿试(最高一级考试)一甲第三名(第一名为状元，第二名为榜眼)。<br /> <br /> Later generations intercepted &quot;Weiyang&quot; from &quot;weiyangzhou&quot; and replaced &quot;Weiyang&quot; with &quot;Wei&quot;, so it became &quot;Weiyang&quot;. For example, Yuxin's Fu on mourning the south of the Yangtze River in the Northern Dynasty said, &quot;the Huaihai sea is vast, more than 3000 miles.&quot; Tanhua—the third place in the first grade of the palace examination (the highest level examination) (the first place is called Zhuangyuan and the second place is called Bangyan）--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 09:04, 4 December 2021 (UTC)<br /> <br /> Later generations intercepted &quot;Weiyang&quot; from &quot;weiyangzhou&quot; and replaced &quot;Weiyang&quot; with &quot;Wei&quot;, so it became &quot;Weiyang&quot;. For example, Yuxin's Poetic essay on mourning the south of the Yangtze River in the Northern Dynasty said, &quot;the Weiyang city is vast, more than 3000 miles.&quot; Tanhua—the third place in the first grade of the palace examination (the highest level examination) (the first place is called Zhuangyuan and the second place is called Bangyan)--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 09:15, 5 December 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 本于唐代的“探花使”，亦称“探花郎”。唐·李淖《秦中岁时记》：“进士杏园初宴，谓之探花宴。差少俊二人为探花使，遍游名园，若它人先折花，二使皆被罚。”<br /> <br /> “Tan Huashi” in Tang Dynasty is also called “Tan Hualang”. Li Nao once wrote: “ The newly crowned scholars met in the Apricot Garden to feast with their peers who had been crowned in the same year. This banquet was known as the Flower Search Banquet. Two young and good-looking candidates were chosen to be the flower scouts, and they were asked to visit all the famous gardens and scout for flowers. If someone else took the flowers first, the two flower scouts would be punished with a drink.”--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 09:06, 5 December 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 又宋·魏泰《东轩笔录》卷六：“进士及第后，例期集一月……又选最年少者二人为探花使，赋诗，世谓之探花郎。”​<br /> <br /> Wei Tai in Song dynasty wrote that in his Dongxuan Bilu (Volume Six): “ In the imperial examination, after winning the imperial examination…… Two young scholars at the celebration were elected as Tanhua. And people named them Tanhua boy .”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:19, 5 December 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 兰台寺大夫──指专管弹劾的御史。兰台是汉朝宫内藏书之所，由御史大夫主管，故后世将御史台别称“兰台”，将御史府别称“兰台寺”，将御史别称“兰台寺大夫”。​<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 列侯──古代爵名。在秦称“彻侯”，为二十四级爵位中的最高一级。至汉代为避汉武帝刘彻之讳，改为“通侯”。“通”与“彻”同义，是改名不改义。“通侯”之意是表示受爵者功勋通于王室。<br /> Marquis - Ancient Baron name. In Qin Dynasty, it was called &quot;chehou&quot;, which was the highest among twenty-four levels. In the Han Dynasty, in order to avoid the taboo of Liu Che, Emperor of the Han Dynasty, it was changed to &quot;tonghou&quot;. &quot;Tong&quot; is synonymous with &quot;Che&quot; in Chinese, in this way changing the name without changing the meaning. &quot;Tong Hou&quot; means that the recipient has done meritorious services to the royal family.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 09:17, 4 December 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 后又改为“列侯”，表示序列之意。见《汉书·高帝纪下》颜师古注。清代并无此爵，只是借指侯爵。清代爵位分公、侯、伯、子、男，侯爵为第二等。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 膝下荒凉──意谓子女稀少，尤无儿子。 膝下：这里指子女。因幼儿多倚偎于父母膝旁，故称。《孝经·圣治》：“故亲生之膝下，以养父母日严。”唐玄宗注：“亲犹爱也，膝下谓孩童之时也。” <br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 荒凉：形容因子女稀少而家庭显得清冷凄凉。西席──古人座次以右(西)为尊，故右席为宾客和塾师之位，坐西面东，故称幕宾和塾师为“西席”或“西宾”。<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 清·梁章钜《称谓录》卷八：“汉明帝尊桓荣以师礼，上幸太常府，令荣坐东面(坐西面东)，设几。故师曰西席。”这里指家庭教师。“身后”一联──身后有馀：是说馀年还很长(“身后”不可解作死后)。<br /> Liang Zhangju, Qing Dynasty, wrote in Volume VIII of 《Appellation records》: &quot;Emperor Mingdi After respected Huan Rong and treated him with teacher courtesy. He once visited Taichang mansion in person, asked Huan Rong to sit in the East, set a table and a walking stick。Therefore, master said it was a seat in the West.&quot; Here refers to a tutor.A couplet of &quot;behind you&quot; - there is surplus behind you: it means that the remaining years are still very long (&quot;behind you&quot; cannot be interpreted as after death).--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 14:23, 4 December 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 忘缩手：是说不肯收手，还要争名夺利。 <br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无路：走投无路。此联是说世人大多只顾眼前，不顾将来，等到走投无路，后悔无及。​<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 刹──梵语音译省称，意译为佛塔的柱形尖顶，故又称“佛柱”。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 引申为佛寺。贾复──东汉南阳冠军(今河南邓州市西北)人，累官至左将军，并封胶东侯。<br /> Extended to Buddhist temple. Jia Fu——A native of Nanyang Champion of the Eastern Han Dynasty (now northwest of Dengzhou City, Henan Province), he was tired from general to the left and sealed Donghou in Jiao.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 《后汉书》有传。姓贾的成千上万，贾雨村却只拉千年前的贾复为一家，足见其拉大旗作虎皮之势利小人肺肝。​<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 百足之虫，死而不僵——典出三国魏·曹冏《六代论》：<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> “故语曰：‘百足之虫，死而不僵。’扶之者众也。”<br /> The old saying goes:'Hundred-legged worms die but are not stiff.' There are many who support them.&quot;<br /> <br /> [[File:Example.jpg]]==Zohaib Chand 202121080005==<br /> <br /> 比喻世家大族虽然衰败，因家底雄厚，依傍众多，表面上仍能维持繁荣景象。<br /> It is a metaphor that despite the decline of the aristocratic family, because of the strong family background and numerous support, it can still maintain its prosperity on the surface.<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 百足：虫名，即马陆。长约一寸，躯干由多节构成，每节有足一对或二对，切断后仍能蠕动。<br /> English: Centipede, Insect name, arthropods. Length, around an inch, Body is composed of multiple sections, each section has one or two pairs of feet, after cutting still can squirm.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 僵：倒下。​安富尊荣──语出《孟子·尽心上》：<br /> <br /> ==Öncü 202121080008==<br /> <br /> “君子居是国也，其君用之，则安富尊荣。”<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> A gentleman can make people transform their morals, change their customs, Safeguard the country and protect its honor. --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:55, 5 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 原意是君子因辅佐国君功勋卓著而享受荣华富贵。<br /> <br /> Agree to be a gentleman，because of the outstanding merits of supporting the monarch and enjoying the glory and wealth.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:58, 5 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 这里反用其意，意谓不劳而获，安享荣华富贵。​<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 钟鸣鼎食——语出唐·王勃《滕王阁序》：“闾阎扑地，钟鸣鼎食之家。”<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> <br /> 古代贵族鸣钟列鼎而食。这里借以形容富贵豪华。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211201_homework&diff=129139 2021-12-05T14:13:37Z

<p>Huang Zhuliang: /* 曾俊霖 Zēng Jùnlín 国别 男 202120081478 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 因本书即记述女娲炼石补天所剩的那块“顽石”幻化为贾宝玉在人间经历的故事，故称。饫(yù玉)甘餍(yàn厌)肥──意谓饱食美味佳肴。饫、餍：均为饱食之意。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 甘、肥：均指精美食品。蓬牖(yǒu友)茅椽(chuán船)──即茅草房屋。形容住屋简陋，生活清贫。<br /> <br /> Sweet and fat: both refer to exquisite food. Canopies and rafters-- thatched house. It describes poor housing and hard life.<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 14:44, 28 November 2021 (UTC)<br /> <br /> Sweet and fat both refer to exquisite food. Canopies and rafters-- that is, thatched house, which describes poor housing and hard life.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:01, 30 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 蓬、茅：都是野草。 牖：窗户。椽：纵向固定于檩条之上以支撑屋顶的木杠。绳床瓦灶──形容用具简陋，生活清贫。<br /> <br /> The tached cottage are weeds. You refers to windows. Rafters are wooden bars fixed longitudinally over purlins to support the roof. Rope bed tile stove ── describes simple appliance and poor life.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:10, 30 November 2021 (UTC)Chen Huini<br /> Thetached cottage are weeds. You refer to windows. Rafters are wooden bars fixed longitudinally over purlins to support the roof. Rope bed tile stove ── describes simple appliance and poor life.<br /> wooden bar that is fixed on the purlin to support the roof. Rope bed tile stove--Describes simple appliances. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 01:07, 1 December 2021 (UTC)<br /> <br /> <br /> &quot;Peng&quot; and &quot;Mao&quot; are all weeds. &quot;You&quot; refers to windows. &quot;Yuan&quot; are wooden bars fixed longitudinally over purlins to support the roof. Rope bed tile stove are used to describe simple appliance and poor life.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:02, 1 December 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 绳床：是一种用绳子将木板穿连而成并可折叠的简单坐具，故又称“交床”、“交椅”。以其学自胡人(古代中原人对北方游牧民族的称谓)，故亦称“胡床”。这里只是形容床铺简陋，并非实指绳床。<br /> <br /> Rope bed is a kind of collapsible sitting equipment being simply made of rope and wood. It was also called “connection bed” or “connection chair” because people used to connect rope and planks to make it. Besides，that kind of way was learned from Hu （nomadic people lived in northern ancient China） ，so it was called“Hu bed” too. In this place，“Hu ded” is only an adjective to describe the shabby bed rather than a real bed.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 06:26, 29 November 2021 (UTC)<br /> <br /> Rope bed: It is a kind of simple sitting apparatus that can be folded by stringing the wooden boards together, so it is also called &quot;cross bed&quot; and &quot;cross chair&quot;. Learned from the Hu (ancient Chinese people to the northern nomads), it is also known as &quot;Hu bed&quot;. Here is only to describe the bed is simple, not the actual rope bed.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:08, 29 November 2021 (UTC)<br /> <br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 瓦灶：烧饭用的粗陶器和土灶台。女娲(wā蛙)氏炼石补天——上古神话传说，事见《列子·汤问》、《淮南子·览冥训》、《太平御览·卷七八·女娲氏》，略谓：相传女娲是伏羲之妹，兄妹结为夫妻，产生人类；<br /> <br /> Tile stove: a rough pottery and earthen stove used for burning rice. Nuwa legend’s refining stone to mend the sky - an ancient myth and legend, see ''Lie Zi - Tang Wen'', ''Huai Nan Zi - Lan Ming Xun'', ''Taiping Yu Lan - Volume 78 - Nuwa legend’s'', it is said that Nuwa was the younger sister of Fuxi, and the brother and sister became a couple to produce human beings.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:03, 29 November 2021 (UTC)<br /> Tile stove: a rough pottery and earthen stove used for cooking rice. Nuwa refining stone to mend the sky - an ancient myth and legend, presents in ''Lie Zi - Tang Wen'', ''Huai Nan Zi - Lan Ming Xun'', ''Taiping Yu Lan - Volume 78 - Nuwa''. Itis said that Nuwa was the younger sister of Fuxi, and they became a couple to produce human beings.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 10:02, 1 December 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 女娲又以黄土造人，使人类大量增加。不料天崩地裂，大火熊熊，洪水泛滥，野兽横行，生民面临灭顶之灾。于是女娲挺身而出，炼五色石以补苍天，折四条鳌足以为天柱，才避免了这场浩劫。<br /> Nuwa also made human beings out of loess, which greatly increased the number of human beings. Unexpectedly, the sky collapsed, the fire raging, the flood, wild animals rampant, the living people faced extinction. So Nuwa came forward and refined the five-color stone to mend the sky, and folded the four feet of a huge legendary turtle to be the pillar of heaven, and finally avoided the catastrophe.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 10:07, 1 December 2021 (UTC)<br /> <br /> In addition, Nuwa made human beings out of loess, which greatly increased the population of human beings. Unexpectedly, the sky collapsing, the fire raging, the flood and wild animals rampant, people were faced with extinction. So Nuwa came forward, refined the five-color stone to mend the sky, folded the four feet of a huge legendary turtle to be the pillar of heaven and finally avoided the catastrophe. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:28, 4 December 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 大荒山──或本《山海经·大荒西经》：“大荒之中，有山名曰大荒之山，日月所出入……是谓大荒之野。”无稽崖──曹雪芹杜撰的地名。“大荒山无稽崖”寓荒诞无稽之谈。<br /> <br /> The Barren Mountain or ''The Classic of Mountains and Seas•Wild West Classic'', “In the wildness, there is a mountain named The Barren Mountain and a place called the Barren Wilderness where sun and moon rise and set.” The Ridiculous Cliff— a place name fabricated by Cao Xueqin. “The Barren Mountain and Ridiculous Cliff” means an absurd and fantastic talk.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:42, 29 November 2021 (UTC)<br /> <br /> Da Huang Mount or ''The Classic of Mountains and Rivers•Da Huang Xi Jing'', “In the wildness, there is a mountain named Da Huang Mount and a place called Da Huang Field where sun and moon rise and set.” Wu Ji Cliff— a place name fabricated by Cao Xueqin. &quot;Da Huang Mount and Wu Ji Cliff” means an absurd and fantastic talk.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:12, 1 December 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 青埂峰──曹雪芹杜撰的地名。其谐音为“情根”，寓贾宝玉的多情源于此。诗礼簪缨之族──意谓书香门第和官宦人家。<br /> <br /> Qing Geng Mount--a made-up place name by Cao Xueqin. Homonym for&quot;love root&quot; in Chinese, implying the root of Precious Jade Merchant's love. The family of &quot;shi li zan ying&quot;(shi,&quot;诗&quot;, The Book of Songs; li,&quot;礼&quot;，The Book of Rites；zan,簪，stick in the hair of a civil official;ying,“缨”,tassels of helmet of a military offer) connotes a scholarly and elite family.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:00, 1 December 2021 (UTC)<br /> <br /> <br /> Green Ridge Peak -- a place name invented by Cao Xueqin. Homonym for &quot;love root&quot; in Chinese, implying the root of Precious Jade Merchant's love. The family of &quot;shi li zan ying&quot; (shi &quot;诗&quot;, The Book of Songs; li &quot;礼&quot;，The Book of Rites；zan 簪，stick in the hair of a civil official; ying “缨”,tassels of helmet of a military offer) connotates a scholarly and elite family. --[[User:Root|Root]] ([[User talk:Root|talk]]) 12:23, 1 December 2021 (UTC)<br /> <br /> Qing Geng Mount--a made-up place named by Cao Xueqin. Homonym for&quot;love root&quot; in Chinese, implying the root of Precious Jade Merchant's love. The family of &quot;shi li zan ying&quot;(shi,&quot;诗&quot;, The Book of Songs; li,&quot;礼&quot;，The Book of Rites；zan,簪，stick in the hair of a civil official;ying,“缨”,tassels of helmet of a military offer) connotes a scholarly and elite family.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 13:01, 1 December 2021 (UTC)<br /> <br /> Green Ridge Peak -- a place name invented by Cao Xueqin. Homonym for &quot;love root&quot; in Chinese, implying the root of Precious Jade Merchant's love. The family of &quot;shi li zan ying&quot; (shi &quot;诗&quot;, The Book of Songs; li &quot;礼&quot;，The Book of Rites；zan 簪，stick in the hair of a civil official; ying “缨”,tassels of helmet of a military offer) connotates a scholarly and elite family. --[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 13:01, 1 December 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 诗礼：读诗书，讲礼义。簪缨：古代显贵的冠饰，代指官宦。簪：是一种条状饰物，用以固定头发或连接冠与发髻，兼有装饰作用。<br /> Poetry and Ritual: reading poetry and practicing etiquette. Hairpin：crowns of ancient nobility. Hairpin: striped ornament, used for securing hair or linking crown with hair as well as ornament.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 12:51, 1 December 2021 (UTC)<br /> <br /> “诗礼” Poetry and Ritual: reading poetry and practicing etiquette. “簪缨” Hairpin：crowns of ancient nobility, denoting government officials. “簪” Hairpin: striped ornament, used for securing hair or linking crown with hair as well as ornament.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:04, 2 December 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 缨：帽带。花柳繁华地──意谓繁华游乐之地。花柳：游乐之地。<br /> “缨”(Ying): bat ribbon. “花柳繁华地”(Hua liu fan hua di)——refers to the bustling amusement sections . “花柳”(Hua liu): amusement sections. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:22, 29 November 2021 (UTC)<br /> <br /> “缨”(Ying): bat ribbon. “花柳繁华地”(Hua liu fan hua di)——refers to a scenic place where flowers and willows flourish . “花柳”(Hua liu): flowers and willows.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 00:53, 1 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 温柔富贵乡──典出汉·伶玄《赵飞燕外传》：“(皇)后德(樊)嬺计，是夜进合德。帝(汉成帝)大悦，以辅属体，无所不靡，谓为温柔乡。谓曰：‘吾老是乡矣，不能效武皇帝求白云乡也。’”(合德：赵飞燕之妹。)形容美女成群而又荣华富贵的环境。<br /> <br /> “Wenroufuguixiang”, a prosperous place teeming with beauties —— an allusion from ''The Private Life of Lady Swallow'' by Ling Xuan in Han dynasty, quote: “Empress Fanni came up with a plan and sent her sister Hede to the emperor that night. Emperor Hancheng was extremely pleased that he indulged in stroking all over Hede’s body and referred to it as “Wenrouxaing”, a place of tenderness. Emperor Hancheng further added, “As I can’t follow Emperor Wudi’s way of seeking for the Baiyun village where immortals reside, I might as well spend the rest of my life with Hede nearby.” (Hede, the sister of Zhao feiyan)”.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 00:56, 1 December 2021 (UTC)<br /> <br /> “Gentle and rich land”, a prosperous place teeming with beauties —— an allusion from ''The Private Life of Lady Swallow'' by Ling Xuan in Han dynasty, quote: “Empress Fanni came up with a plan and sent her sister Hede to the emperor that night. Emperor Hancheng was extremely pleased that he indulged in stroking all over Hede’s body and referred to it as “Wenrouxaing”, a place of tenderness. Emperor Hancheng further added, “As I can’t follow Emperor Wudi’s way of seeking for the Baiyun village where immortals reside, I might as well spend the rest of my life with Hede nearby.” (Hede, the sister of Zhao feiyan)”.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 13:38, 5 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 贾宝玉生长的贾府正是这样的环境。几世几劫——佛教用语。形容年代久远。 世：佛家将过去、现在、未来均称为“世”，故“几世”表示很长的时间。<br /> <br /> Jia Baoyu grew up in just such an environment. Life and death -- A Buddhist term. A long time ago. World: Buddhism refers to the past, present and future as &quot;world&quot;, so &quot;several worlds&quot; means a long time.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 13:36, 5 December 2021 (UTC)<br /> <br /> It is the just environment of the Merchant's where Precious Jade lives in. A few &quot;Shi&quot; and &quot;Jie&quot;: in buddhism, the past, present, and future are all called &quot;Shi&quot;(a lifetime), a few of which means a long time span.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:32, 5 December 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 劫：佛家认为世界是一个不断毁灭与更生的过程，这样一个周期需要若干万年，谓之一“劫”，故“几劫”也表示很长的时间。偈(jì记)──佛教用语。本义为佛经中的颂词。引申为佛家诗。一般为四句，多富哲理或预言性。<br /> <br /> Jie (calamity): In Buddhism, it is believed that the world is a process of constant destruction and renewal. Such a cycle, which takes several tens of thousands of years, is called a “Jie”. So several Jie’s also means a very long time. Ji (verse)──a Buddhist term whose original meaning is the eulogy in the Buddhist scriptures and is extended to Buddhism poems. It usually consists of four sentences, which are philosophical or prophetic.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 10:59, 1 December 2021 (UTC)<br /> <br /> <br /> Jie(calamity): In Buddhism, it’s believed that the world is a progress which is constantly devastating and regenerating. Such a cycle needs several tens of thousands of years, called a “Jie”. So several “Jie” also means a long time. Ji(verse)—— a Buddhist term whose original meaning is the eulogy in the Buddhist texts and is extended to Buddhism poems. It’s generally composed of four sentences, rich in philosophy or prophetic.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 06:11, 4 December 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> “无才”一诗──倩(qiàn欠)：请，请求，恳求。此诗实为曹雪芹自况，即无意于为朝庭效力。野史──与“官史”、“正史”相对。<br /> <br /> The poem &quot;Unwisdom&quot;——Qian( interchangeable words): means “please”. This poem is actually Cao Xueqin’s own situation, who is unwilling to serve the court. “Unofficial history”——contrary to Official history.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:54, 4 December 2021 (UTC)<br /> <br /> In the poem &quot;Impotence&quot;, Qian( interchangeable words): means “please”. This poem is a reflectino of Cao Xueqin's recent situdation, which means she is unwilling to work for the court. Unofficial history: contrary to &quot;official history&quot; or &quot;formal history&quot;.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:16, 5 December 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 原指私人记载轶闻琐事的文字。引申以指小说之类的作品。文君──指卓文君。汉代临邛富翁卓王孙之女，容貌美丽，才学优长，而夫死寡居。<br /> <br /> Originally it refers to private records of anecdote, which is extended to works like novels. Wenjun--Zhuo Wenjun. She is the daughter of a wealthy man from Linqiong in the Han Dynasty, Zhuo Wangsun. She is pretty, talentd and well-educated, and lives alone after her husband's death.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 03:04, 1 December 2021 (UTC)<br /> <br /> It originally refers to private records of anecdote, which is extended to works like novels. Wenjun refers to Zhuo Wenjun. She is the daughter of a wealthy man from Linqiong in the Han Dynasty, Zhuo Wangsun. She is pretty, talentd and well-educated, and lives alone after her husband's death.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 12:05, 1 December 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 司马相如饮于卓氏，以琴曲挑之，卓文君即与之私奔，遂为夫妻，以卖酒为生。事见《史记·司马相如列传》。子建──指曹植，字子建。三国魏武帝曹操第四子，著名才子。<br /> <br /> Sima Xiangru drank in Zhuo Wenjun's home where Sima played the Chinese zither and the music attracted Zhuo Wenjun, thus Sima and Zhuo fell in love with each other. Later they eloped and sold wine for a living. This was recorded in Records of the Historians•Biography of Sima Xiangru. Zijian referred to Cao Zhi, a famous wit, also the fourth son of Cao Cao, emperor Wudi of The Three Kingdoms.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 15:22, 30 November 2021 (UTC)<br /> <br /> <br /> Sima Xiangru drank in Zhuo Wenjun's home where Sima played the Chinese zither and the music attracted Zhuo Wenjun, thus Sima and Zhuo fell in love with each other. Later they eloped and sold wine for a living. This was recorded in Records of the Grand Historian•Biography of Sima Xiangru. Zijian referred to Cao Zhi, a famous wit, also the fourth son of Cao Cao, emperor Wudi of The Three Kingdoms.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 02:37, 1 December 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 《南史·谢灵运传》：“谢灵运曰：‘天下才共一石：曹子建独得八斗，我得一斗，自古及今共用一斗。’”遂有“八斗之才”的美誉。又《魏志》(见《太平御览》卷六○○引)：“文帝(曹丕)尝欲害植，以其无罪，令植七步为诗，若不成，加军法。<br /> &quot;Biography of Xie Lingyun in History of Southern Dynasties&quot;: &quot;Xie Lingyun said: 'there is one stone in the world: Cao Zijian won eight fights alone, I won one fight, and I have shared one fight since ancient times and today.&quot; therefore, Xie Lingyun has the reputation of &quot;eight fights of talents&quot;. Also in Wei Zhi (see volume 600 of Taiping Yulan): &quot;Emperor Wen (Cao Pi) wanted to harm Zhi, so he ordered Zhi to take seven steps as a poem because he was innocent. If he failed, he would add military law.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 02:36, 1 December 2021 (UTC)<br /> <br /> &quot;Biography of Xie Lingyun in History of Southern Dynasties&quot;: &quot;Xie Lingyun said: 'there is one stone in the world: Cao Zijian won eight fights alone, I won one fight, and I have shared one fight since ancient times and today.&quot; therefore, Xie Lingyun has the reputation of &quot;eight fights of talents&quot;. Also in Wei Zhi (see volume 600 of Taiping Yulan): &quot;Emperor Wen (Cao Pi) wanted to harm Zhi, so he ordered Zhi to take seven steps as a poem because he was innocent. If he failed, he would add military law.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 14:13, 5 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 植即应声曰：‘煮豆燃豆萁，豆在釜中泣。本是同根生，相煎何太急！’文帝善之。”(事又见南朝宋·刘义庆《世说新语·文学》，文字略异)遂又有“七步之才”的美誉。Immediately after Emperor Wendi of Wei Dynasty(220-266) has ordered, Cao Zhi answered, &quot;boil the beans and burn the osmunda, and the beans cry in the kettle. It's from the same root. Why do you want to fry each other? &quot; Emperor Wendi then give his kindness to Cao Zhi.(see also Shi Shuo Xin Yu---literature by Liu Yiqing of the Southern Song Dynasty, with slightly different words) So Zhi is gifted with the reputation of &quot;Seven-Step Talent&quot;.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:31, 1 December 2021 (UTC)Huang Zhuliang<br /> Immediately after Emperor Wendi of Wei Dynasty(220-266) has ordered, Cao Zhi answered, &quot;boil the beans and burn the osmunda, and the beans cry in the kettle. It's from the same root. Why do you want to fry each other vexedly? &quot; Emperor Wendi then gave his kindness to Cao Zhi.(see also Shi Shuo Xin Yu---literature by Liu Yiqing of the Southern Song Dynasty, with slightly different words) So Zhi was gifted with the reputation of &quot;Seven-Step Talent&quot;.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 13:16, 5 December 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> “从此”四句──是借空空道人的彻悟，以说明世界上的一切都是虚幻的。 空、色、情：都是佛教用语。<br /> The four sentences &quot;from now on&quot; are to explain that everything in the world is illusory. Emptiness, form and emotion are all Buddhist terms.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:29, 28 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 佛家认为，“空”是世界的本质，所谓万物不过是因缘遇合，倏生倏灭，并非真实存在；“色”是人所看到的表相，并非真实的存在；“情”是人对世界产生的感受，更属主观意识，而非真实的物质。<br /> Buddhism believes that “Empty” is the nature of the world that everything is not real material but something form by fate with swift birth and death. “Beauty” is just representation what people see, rather than a real material. “Affection”, a sense of people to the world, more belongs to subjective consciousness, rather than real material.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 13:12, 1 December 2021 (UTC)<br /> <br /> Buddhism believes that “Empty” is the nature of the world that everything is not real material but something form by fate with swift birth and death. “Form” is just representation what people see, rather than a real material. “Affection”, a sense of people to the world, more belongs to subjective consciousness, rather than real material.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 04:38, 4 December 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 这就是佛家所谓“四大皆空”的“色空”观念，也即佛家主张禁欲主义的原因。《情僧录》──《红楼梦》的别名之一。因空空道人抄录此书而使之传世，并因看了此书而悟彻了空、色、情，故称。<br /> This is the concept of &quot;form and emptiness&quot; in so-called &quot;All the four elements are void &quot; originated in Buddhism, that is, the reason why Buddhism advocates asceticism. &quot;Ch'ing Tseng Lu&quot; -- one of the nicknames of ''Dream of the Red Chamber''. K'ung K'ung, the Taoist, copied this book and handed it down to the world. After reading this book, he realized the emptiness, form and emotion, so he called himself Kongkong.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:10, 28 November 2021 (UTC)<br /> <br /> This is the Buddhist concept of &quot;element and emptiness&quot;, derived from the idea that &quot;all the four elements(earth, water, fire and air of which the world is made) are void of vanities &quot;, which is the reason why Buddhism advocates asceticism. ''Ch'ing Tseng Lu'' -- one of the alias name of ''Dream of the Red Chamber''. K'ung K'ung, the Taoist, transcribed this book and made it handed on from age to age. After reading this book, he became enlightened about emptiness, element and love, so he called himself K'ung K'ung.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:35, 1 December 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 作者欲借此书名，说明“情”的虚幻。《风月宝鉴》──《红楼梦》的别名之一。风月宝鉴是太虚幻境警幻仙姑所造的一面宝镜，从正面看到的是美人，从反面看到的是骷髅，隐寓美人即骷髅。<br /> The author wanted to use this book title to illustrate the illusion of love. ''Precious Mirror of Voluptuousness'' is one of the alias name of ''Dream of the Red Chamber''. Precious Mirror of Voluptuousness is a treasure mirror wrought by the Monitory Dream Fairy from the Great Void. The mirror implies beauty is a skeleton, because its front side shows a beauty, while the reverse side shows a skeleton.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:34, 1 December 2021 (UTC)<br /> <br /> The author wanted to use this book title to illustrate the illusion of love. ''Precious Mirror of Voluptuousness'' is one of the alias of ''Dream of the Red Chamber''. ''Precious Mirror of Voluptuousness'' is a treasure mirror wrought by the Monitory Dream Fairy from the world of Great Void. The mirror implies that beauty is skeleton, because its front side shows a beauty, while the reverse side shows a skeleton.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 12:17, 4 December 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 第十二回写贾瑞因贪看镜子的正面而丧命。作者以《风月宝鉴》为书名，是欲告诫人们要打破情关，跳出情海。故“甲戌本”凡例云：“《红楼梦》又曰《风月宝鉴》，是戒妄动风月之情。”(风月：指男女之情。)<br /> <br /> Chapter twelve has noted that Jia Rui died after devouringly glancing the face of that mirror. By naming the book as ''The Mirror of Romantic Love'', the author aimed to warn people to aviod obsession with love. Therefore, the version finished in the year of 1694 recorded that, &quot;''Dream of the Red Chamber'' is also named ''The Mirror of Romantic Love'', to remind men and women not to fall in love casually.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 15:00, 30 November 2021 (UTC)<br /> <br /> In Chapter twelve, Omen Merchant died after devouringly staring the observe side of the mirror. By naming the book as ''The Mirror of Romantic Love'', the author aimed to warn people to aviod obsession with love. Therefore, the version finished in the year of 1694 recorded that, &quot;''Dream of the Red Chamber'' is also named ''The Mirror of Romantic Love'', so as to remind men and women not to fall in love casually.&quot;--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 03:05, 1 December 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《金陵十二钗》──《红楼梦》的别名之一。因本书主要是为林黛玉等十二位金陵籍女子(即太虚幻境“金陵十二钗正册”中的女子)立传，故称。<br /> <br /> ''Twelve Women of Jinling'' is one of other names of ''Dream of the Red Chamber''. Because this book is mainly of biographies for Mascara Jade Gorest and other 12 Jinling native women (women in Illuosry Land of Great Void of ''The Official Collection of Twelve Women of Jinling'').--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:59, 1 December 2021 (UTC)<br /> <br /> ''Twelve Women of Jinling'' is one of other names of ''Dream of the Red Mansion''. Because this book is mainly the biographies for Mascara Jade Gorest and other 12 Jinling native women (women in Illuosry Land of Great Void of ''The Official Collection of Twelve Women of Jinling'') --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 14:32, 1 December 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 地陷东南──古代神话传说，见于《淮南子·天文训》记载：共工与颛顼争夺帝位，怒而触不周山，致使东南大地塌陷下沉，所以东南低而西北高。这里并无特别含意，只是下句所说姑苏在中国东南，顺便提及。<br /> <br /> Collapse in the Southeast， which is from the old mystery and legend. From the records of ''Huainan Zi-The Record of Astronomy'': Gonggong and Zhuan Xu (both are the legendary ruler) fought for the throne. Gongong was so angry that he hit the Mountain Buzhou, thus causing the southeast land to collapse and sink, which is the reason why the southeast are lower and northwest are higher. However, there are no special meaning, only to name a few since the following sentence has talked about Gushu. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 12:02, 29 November 2021 (UTC)<br /> The southeast of the land sinks-ancient myths and legends, found in the &quot;Huainanzi·Tenwen Xun&quot; record: Gonggong and Zhuanxu competed for the throne, and they couldn't touch Zhoushan in anger, causing the southeast land to collapse and sink, so the southeast was low and the northwest was high. There is no special meaning here, but the next sentence says that Gusu is in southeastern China, which is mentioned by the way.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:16, 30 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 西方──这里指佛家理想中的西方极乐世界，即所谓“佛国”，又称“西方净土”、“西方净国”、“西方世界”、‘极乐土’。《佛说阿弥陀经》：“从是西方，过十万亿佛土，有世界名曰极乐……彼土何故名为极乐？<br /> The West-here refers to the Western Paradise in the Buddhist ideals, the so-called &quot;Buddhist Country&quot;, also known as the &quot;Western Pure Land&quot;, &quot;Western Pure Countr&quot;, &quot;Western World&quot;, and &quot;Buddhist Land&quot;. &quot;Buddha Says Amitabha Sutra&quot;: &quot;From the West, over ten trillion Buddha fields, there is a world called bliss... Why is the land called bliss?--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:16, 30 November 2021 (UTC)<br /> <br /> Western -- here refers to the Western paradise in the Buddhist ideal, namely the so-called &quot;Buddhist country&quot;, also known as &quot;western pure land&quot;, &quot;western pure country&quot;, &quot;western world&quot;, &quot;paradise&quot;. Buddha said amitabha Sutra: &quot;From the West, over ten trillion Buddha lands, there is a world name called bliss... Why is it called Bliss?--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 14:19, 30 November 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 其国众生无有众苦，但受诸乐，故名极乐。” 灵河——佛国中的河。佛经中说因龙住于河中，永不枯竭，故又称“龙泉”。一说指印度人称之为“圣水”的恒河。<br /> <br /> Living beings in his country have no suffering, but receive happiness, hence the name Of Happiness.&quot; Ling River - the river in the Country of Buddhism. The Buddhist scriptures say that the dragon lives in the river and never dries up, so it is also called &quot;Dragon Spring&quot;. One refers to the Ganges, which Indians call &quot;holy water&quot;.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 06:16, 29 November 2021 (UTC)<br /> <br /> All living beings in his country have no pain, but they receive all kinds of music, so it is called blissful. &quot; Linghe River - the river in the Buddha kingdom. The Buddhist Scripture says that because the dragon lives in the river and will never dry up, it is also called &quot;Longquan&quot;. The first theory refers to the Ganges River, which Indians call &quot;holy water&quot;.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 14:00, 30 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 三生石──典出唐·袁郊《甘泽谣·圆观》：僧人圆观与友人李源同游三峡，见几个妇人在汲水，圆观对李源说：“其中孕妇姓王者，是某(我)托生之所。”并相约十二年后的中秋之夜在杭州天竺寺外相见。是夜圆观即死。<br /> <br /> Yuan Guan, a monk, was visiting the Three Gorges with his friend Li Yuan. He saw several women pumping water. Yuan guan said to Li Yuan, &quot;Among them, the pregnant woman's name is King, and she is the place where someone (I) will take care of herself.&quot; And meet twelve years later in the Mid-Autumn festival night in Hangzhou Tianzhu Temple foreign minister. The night circle is death.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 13:59, 30 November 2021 (UTC)<br /> <br /> Stone of lives—this illusion comes from ''Gan Ze Songs•Yuan Guan'' written by Yuan Jiao in Tang dynasty. Yuan Guan, a monk, was visiting the Three Gorges with his friend Li Yuan. When Yuan Guan saw several women pumping water, she said to Li Yuan, &quot;Among them, the pregnant woman, whose last name is Wang, is the place where I will be rebirth.&quot; And they made a promise to meet twelve years later in the Mid-Autumn festival night in Hangzhou Tianzhu Temple. At that very night Yuan Guan left the world.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 14:33, 30 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 李源虽觉怪异，还是如期而至，只见一牧童高唱《竹枝词》曰：“三生石上旧精魂，赏月吟风不要论。惭愧情人远相访，此身虽异性长存。” 李源才知圆观果已转生为牧童。“三生石”遂成为因缘前定的典故。<br /> <br /> Strange as Li Yuan felt, he still showed up as expected. When he saw a shepherd boy singing ''Zhu Zhi Poems'' saying that “I am the old spirit through three cycles of life, singing of moon and wind is not to be mentioned again. Ashamed when my lover visits afar, my spirit remains stable regardless of physical changes”, Li Yuan knew that Yuan Guan had been reincarnated as a shepherd boy. “The stone of lives” then became the allusion of predestined relationship.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 11:28, 30 November 2021 (UTC)<br /> <br /> Although Li Yuan felt strange, he still arrived as scheduled. He saw a shepherd boy singing ''Zhu Zhi Poems'' that “I am the old spirit through three cycles of life, singing of moon and wind is not to be mentioned again. Ashamed when my lover visits afar, my spirit remains stable regardless of physical changes”. Li Yuan knew that yuan Guanguo had been reborn as a shepherd boy. &quot;Sansheng stone&quot; has become a pre-determined allusion.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:21, 1 December 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 曹雪芹顺手拈来，将其安在了灵河岸上。 三生：佛教用语。佛家认为人的灵魂不灭，轮回转世，每转生一次即为一生，故将前生、今生、来生谓之“三生”。<br /> <br /> Cao Xueqin picked it up and placed it on the Linghe river bank.San Sheng: a Buddhist term. Buddhism believes that people's soul is immortal and reincarnated. Each reincarnation is a life. Therefore, the past, the present and future are called &quot;San Sheng&quot;.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 14:00, 30 November 2021 (UTC)<br /> <br /> Cao Xueqin picked it up conveniently and placed it on the bank of the Ling River. Sansheng: a Buddhist term. Buddhism believes that the human soul is immortal and reincarnated. Each rebirth is a lifetime, so the previous, present, and future lives are called the &quot;three lives&quot;. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:14, 1 December 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 绛珠仙草：为曹雪芹所杜撰，即林黛玉的前身。甘露──是一种特殊的露水。典出《老子》第三二章：“天地相合，以降甘露。”古人认为是天地的精华，故甘露降被视为太平的祥瑞。<br /> <br /> Jiang Zhu Xiancao: the predecessor of Lin Daiyu and was invented by Cao Xueqin. Manna is a special kind of dew.The 32nd chapter of ''Laozi''is quoted as follows: &quot;When the Yin and Yang of heaven and earth merge with each other, manna will come naturally. &quot; The ancients believed that it was the essence of the heaven and the earth, so the befall of manna was regarded as a sign of peace and auspiciousness. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 05:15, 30 November 2021 (UTC)Liu Wei<br /> <br /> Vermilion Pearl Plant, invented by Cao Xueqin, was the previous existence of Lin Daiyu. Manna was a special kind of dew, quoted from the 32nd chapter of ''Laozi'': &quot;The earth and sky would then conspire to bring the sweet dew down.&quot; The ancients believed that it was the essence of nature, the befall of manna regarded as a sign of peace and auspiciousness. --[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 12:17, 1 December 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 明·李时珍《本草纲目·水部一·甘露》(释文)引《瑞应图》：“甘露，美露也。神灵之精，仁瑞之泽，其凝如脂，其甘如饴，故有甘、膏、酒、浆之名。”<br /> <br /> From the chapter of &quot;Water&quot; in the ''Compendium of Materia Medica'' by Li Shizhen, a medical expert of the Ming dynasty, previously quoted from ''Ruiying Tu'', an illustrated scroll of auspicious objects: &quot;Manna, the sweet dew or the beautiful dew, is a rare water with the auspicious essence of the divine dragon, condensed like fat and sweet as syrup, so it also has the name of sweet, cream, wine and pulp.&quot;--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 08:04, 29 November 2021 (UTC)<br /> <br /> In ''Compendium of Materia Medica'' the chapter of “ Water · Manna Dew”(Interpretation), Li Shizhen of the Ming Dynasty quotes “Ruiying Tu&quot;: &quot;Manna, the sweet dew or the beautiful dew, is a rare water with the auspicious essence of the divine dragon, condensed like fat and sweet as syrup, so it also has the name of sweet, cream, wine and pulp.&quot;--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:11, 30 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 离恨天──民间传说谓：“三十三天，离恨天最高；四百四病，相思病最苦。”后即以“离恨天”比喻男女相恋而不能遂愿，抱恨终身的境地。曹雪芹加以利用，可谓恰到好处。<br /> <br /> The Deep Hatred── folklore says: &quot;thirty-three days, the deep hatred is the highest; four hundred and four kinds of sicknesses, lovesickness is the worst.&quot; The latter refers to the situation of men and women falling in love and not being able to fulfill their wishes and regret for ever. Cao Xueqin to use, can be said to be just right.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 22:49, 28 November 2021 (UTC)<br /> <br /> Lihen Heaven── as folklore says: &quot;among the thirty-three heavens, Lihen Heaven is the highest; among the four hundred and four kinds of sicknesses, lovesickness is the worst.&quot; The latter refers to the situation of men and women falling in love but being unable to be together and regret all their life. Cao Xueqin’s use of is felicitous. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:43, 2 December 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 秘情果、灌愁水──这是曹雪芹杜撰的，前者寓林黛玉对贾宝玉一往情深而难以言表，后者寓林黛玉将陷入深愁苦海之中。造历幻缘──经历虚幻的因缘。 造：通“遭”。遭受。<br /> <br /> Miqing Fruit and Guanchou Water are made up by Cao Xueqin. The former implies the firm and inexpressive love of Blue-black Jade to Precious Jade. While the latter infers to the abyss of misery that she will descend into. Zaoli Huanyuan—to be submitted to the illusory fate. “Zao (造)”: the same as “zao（遭）” which means being submitted to. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:27, 2 December 2021 (UTC)<br /> <br /> The images of Miqing Fruit and Guanchou Water are created by Cao Xueqin. The former implies the firm and inexpressive love of Black-Jade to Precious Jade, while the latter hints to the abyss of misery that she will descend into. The Chinese idiom ”Zaoli Huanyuan (造历虚幻)“ means that someone have to be submitted to the illusory fate. The Chinese character &quot;造 (pronounce 'Zao')&quot; is same as “遭 (also pronounce 'Zao')” which means being submitted to something or someone.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 11:34, 5 December 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 缘：佛家用语，即因缘。佛家将事物的发生、变化、消灭的主要条件谓之“因”，辅助条件谓之“缘”，所以世界不过是因缘变化的过程，而非物质的存在，因而一切都是虚幻的，也就是所谓“色空”。度脱──佛教和道教用语。指超度世人脱离有生有死的苦难，达到脱离生死的涅槃境界。<br /> &quot;Yuan (缘)&quot;: A Buddhist term for cause and effect. “Cause (Yin; 因)“ serves as the primary condition for the occurrence, change and destruction of things in Buddhism, while &quot;Yuan&quot;, the secondary condition. So the world is merely a process of karmic change, not material existence, and thus everything is illusory. That is to say that “The form is emptiness&quot;. <br /> “Du tuo (度脱)&quot;— used both in Buddhism and Taoism, refers to the transcendence of the world from the suffering of birth and death to the state of immortal nirvana.<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 功德──佛教用语。《大乘义章·十功德义三门分别》：“功谓功能，能破生死，能得涅槃，能度众生，名之为功。此功是其善行家德，故云功德。”后世多泛指念佛、诵经、布施、度人出家等为功德。<br /> <br /> <br /> <br /> <br /> <br /> Gong De (merit) ──Buddhist term. ''Mahayana Righteous Chapter · Ten Merit, Virtue and Righteousness'': &quot;Gong is the function that remove people’s fear of life and death, achieve Nirvana and save all living beings, and this is the reason why it is named like that. This Gong is the virtue that people share their good deeds acquired from their families to others, so it is then called as Gong De&quot;. Later, it generally refers to the merits of reciting the Buddha, chanting, giving alms, and guiding people to become monks, etc.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 09:36, 29 November 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 因果──佛教用语。佛教指种什么因，结什么果，善有善报，恶有恶报，循环不爽。《涅槃经·遗教品一》：“善恶之报，如影随形，三世因果，循环不失。”火坑──佛教用语。<br /> <br /> Yin and Guo (cause and effect)-Buddhist term. In Buddhism, it refers to the same as what a man sows, so he shall reap. Good deeds come back to help you, and bad deeds come back to haunt you and the cycle is time-tested. ''Nirvanasutra. Relics I'': &quot;The retribution of good and evil very closely associated with each other circulates all ages that has no ending.” Huo Keng (fire-pit)—Buddhist term.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:55, 29 November 2021 (UTC)<br /> <br /> Yin and Guo (cause and effect) --- a Buddhist term. In Buddhism, it refers to the fact that you reap what you sow, viz., a time-tested cycle in which the good and the evil must at last have their reward. ''Nirvanasutra·Relics I'': &quot;The retribution of good and evil very closely associated with each other circulates all ages with no ending.&quot; Huo Keng (fire pit) --- a Buddhist term.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 11:52, 1 December 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《法华经·普门品》：“假使兴害意，推落大火坑。念彼观音力，火坑变成池。”佛教谓众生轮回有六道，即天道、人道、阿修罗道、畜生道、饿鬼道、地狱道。后三道最苦，谓之“火坑”。这里用引申义，泛指人世间的苦难。<br /> <br /> ''Sutra on the Lotus Flower of the Wondrous Dharma·The Universal Door of the Bodhisattva Who Listens to the Sounds of All the World'': &quot;Should you be pushed into a raging fire pit by enemies who are so harmful, mean and cruel, you can evoke the holy strength of Gwan Yin Bodhisattva, and then the blaze will be turned into a limpid pool, so that you can circumvent the extreme danger of being burned.&quot; Six realms of reincarnation of all beings are identified in Buddhism: gods, humans, demigods, animals, hungry ghosts and hells. The last three ones are the most painful, which are consequently called &quot;the fire pit&quot;. Here, &quot;the fire pit&quot; is used with its extended meaning that refers to the sufferings in the world.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 09:17, 29 November 2021 (UTC)<br /> <br /> ''Sutra on the Lotus Flower of the Wondrous Dharma·The Universal Door of the Bodhisattva Who Listens to the Sounds of All the World'': &quot;Should you be pushed into a raging fire pit by enemies who are so harmful, mean and cruel, you can evoke the holy strength of Gwan Yin Bodhisattva, and then the blaze will be turned into a limpid pool, so that you can circumvent the extreme danger of being burned.&quot; Six realms of reincarnation of all beings are identified in Buddhism: Heaven, human, Asura, animals, hungry ghosts and hell. The last three ones are the most painful, which are consequently called &quot;the fire pit&quot;. Here, &quot;the fire pit&quot; is used with its extended meaning that refers to the sufferings in the world.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:36, 4 December 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 太虚幻境——太虚：指虚无飘渺的太空。出自《庄子·知北游》：“是以不过乎昆仑，不游乎太虚。” 幻境：虚幻的境界。出自唐·王维《为兵部祭库部王郎中文》：“深悟幻境，独与道游。”曹雪芹将二者组合，创造了一个虚构的仙境，当寓“虚无空幻”之意。<br /> <br /> The fantasy world of Taixu - Taixu: refers to the vague and ethereal space. From &quot;Zhuangzi - Zhi Bei You&quot;: &quot;It is not to be over Kunlun, not to travel in the Tai Xu.&quot; Fantasy world: the unreal realm of illusion. From Tang-Wang Wei, &quot;For the Ministry of the Military Department to sacrifice to Wang Langzhong of the Ministry of the Treasury&quot;: &quot;Deeply aware of the fantasy world, I traveled alone with the Tao.&quot; Cao Xueqin combines the two to create a fictional realm of immortality, which means &quot;nothingness and emptiness&quot;.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:31, 4 December 2021 (UTC)<br /> <br /> The fantasy world of Taixu——Taixu refers to the vague and ethereal space from &quot;Zhuangzi - Zhi Bei You&quot;: &quot;It is not to be over Kunlun, not to travel in the Tai Xu.&quot; Fantasy world: the unreal realm of illusion from Wang Wei from Tang Dynasty &quot;For the Military Department to mourn the Ministry Wang of the Treasury Department&quot;: &quot;Deeply aware of the fantasy world, I traveled alone with the Tao.&quot; Cao Xueqin combined the two to create a fictional realm of immortality, which means &quot;nothingness and emptiness&quot;.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 15:23, 4 December 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> “假作真”一联──意谓如果以假为真，真假必然混淆，那么真的也可能被当作假的；如果以无为有，有无必然混淆，那么有也可能被当作无。影射世人真假不分，是非不辨。<br /> <br /> “falsehood serves as genuineness” means that if regarding falsehood as genuineness, the two will be bound to get into confusion and then truth is likely to be seen as sham; this is true in the case of nothingness and reality. This verse insinuates that people fail to distinguish fact from fiction, right from wrong.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:24, 29 November 2021 (UTC)<br /> <br /> “Falsehood serves as genuineness” means that if regarding falsehood as genuineness, the two will be bound to get into confusion and then truth is likely to be seen as sham; if nothing is taken as something, then there is bound to be confusion, and then something may be regarded as nothing. This verse insinuates that people fail to distinguish fact from fiction, right from wrong.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 14:30, 29 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 有命无运──古人认为人的先天禀赋的贵贱寿夭为“命”，而现实生活中的遭遇为“运”。“有命无运”就是虽有好的禀赋，却无好的机遇，所以将终生坎坷。<br /> <br /> Destiny without fortune -- ancient people believe that a person's birth and life expectancy are &quot;destiny&quot;, while what happens to them in real life is &quot;fortune&quot;. &quot;To have a destiny but no fortune is to have good gifts but no good opportunities, so one will have a difficult life.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 14:23, 29 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> “惯养”一联──菱花：指英莲将来改名香菱。空对雪澌澌：隐喻英莲将遭受冷落乃至虐待。 雪：“薛”的谐音，指薛蟠。<br /> <br /> One of the couplet &quot;guanyang&quot;--&quot;''linghua''&quot;（water chestnut）：it refers to Yinglian will change her name into &quot;XiangLing&quot;.&quot;空对雪澌澌&quot;(kong dui xue si si)metaphorically means Yinglian will be ignored and even abused. &quot;雪&quot;(xue) is homophonic with &quot;薛&quot;(xue) which points to XuePan.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 06:47, 29 November 2021 (UTC)<br /> <br /> The couplet &quot; to be spoiled&quot;--linghua（water chestnut）refers to that Yinglian would rename to XiangLing. And snow melting away metaphorically means Yinglian will be ignored and even abused. Snow( pronounced as xue in Chinese)is homophonic with Xue which refers to XuePan.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 11:42, 29 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 澌澌：落雪的声音，形容大雪。 “菱花”两句暗指英莲虽被爹娘娇惯，将来却做薛蟠之妾，而且将受到冷落乃至虐待。 此联隐喻甄英莲及其家庭的命运。<br /> <br /> Gurgling: the sound of snow falling, used to describe heavy snow. The phrase “Ling Hua”(Water Chestnut) implies that although Ying Lian was spoiled by her parents, she would become Xue Pan's concubine and would be snubbed and even abused by him in the future. This couplet metaphors the fate of Zhen Yinglian and her family.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 11:46, 29 November 2021 (UTC)<br /> <br /> Gurgling: the sound of snow falling, used to describe heavy snow. The “Ling Hua” implies although Yinglian was coddled by her parents, she would marry Xue Pan as a concubine in the future and would be neglected and even abused. This couplet metaphors the fate of Yinglian and her family.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 08:28, 29 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> “好防”一联：此联暗指后文甄士隐家将于三月十五日遭火灾。三劫──佛教用语。“三阿僧祇劫”的省略。指菩萨修成正果所需的时间。泛指极长的时间。<br /> <br /> The couplet “Being on guard” implies the content of following text that Zhen Shiyin’s home would suffer a fire disaster on 15th Mar. Three misfortunes in life, a Buddhism term, is the abbreviation of “San E Seng Du JIe”, that is, the time for a Budhisattva to get to the promised land, and it refers to a long time in general.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 08:14, 29 November 2021 (UTC)<br /> <br /> The couplet “take precautions”alludes that in the following paragraphs, Zhen Shiyin’s house will be ravaged by fire on March 15th. “Three Tribulations”, a Buddhist term, is the omitted form of “Three Longstanding and Formidable Tribulations”, which refers to the time it takes for a Bodhisattva to achieve the fruition. It is used to illustrate extremely long period of time in a general sense.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:55, 29 November 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 北邙山──又作“北芒山”。本名邙山，因在洛阳之北，故名。东汉、魏、晋时王侯公卿多葬于此，后世即成为墓地的代称。<br /> <br /> Beimang Mountain is also known as “North Mang Mountain”. Originally called Mang Mountain, it gets its existing name for the reason that it lies in the north of Luoyang in Henan Province. In the Eastern Han, Wei and Jin Dynasties, it boasted the burial ground of the feudal aristocrats, and later became synonymous with the cemetery.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 02:53, 29 November 2021 (UTC)<br /> <br /> Beimang Mountain is also known as “North Mang Mountain”. Originally called Mang Mountain, it gets its existing name for the reason that it lies in the north of Luoyang. In the Eastern Han, Wei and Jin Dynasties, most of the feudal aristocrats were buried here.So it became <br /> the another name of cemeteries later.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 08:52, 1 December 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> “然生得”四句──意谓贾雨村生得一副福相。古人以为“腰圆背厚”、“面阔口方”、“剑眉星眼”、“直鼻方腮”皆为福相的特征，而贾雨村兼有，故下文说“怪道又说他必非久困之人”。此为贾雨村将来飞黄腾达作铺垫。<br /> <br /> The four sentences,&quot;Ran Sheng De&quot;,means that Jia Yucun was born with an appearance showing good fortune.The ancients think that &quot;round waist and thick back&quot;, &quot;big face and wide mouth&quot;, &quot;sword eyebrows and star eyes&quot;, &quot;straight nose and square cheek&quot; are all the features of the appearance that shows good fortune. Jia Yucun has all these features, so the following text says &quot;The strange priest said that he must not be trapped for a long time&quot;.This indicates that Jia Yucun will be successful in his official career in the future.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 08:37, 1 December 2021 (UTC)<br /> <br /> The four sentences, “Ran Sheng De”, means that Jia Yucun’s features promise a good fortune. The ancients thought that &quot;round waist and thick back&quot;, &quot;big face and wide mouth&quot;, &quot;sword eyebrows and star eyes&quot;, and &quot;straight nose and square cheek&quot; are all the characteristics of man whose appearance promise a good fortune, and Jia Yucun has all, so the following says &quot;The strange priest said that he must not be trapped for a long time&quot;. This indicates that Jia Yucun will have a meteoric rise in life in the future.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:30, 4 December 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 口占五言一律──意谓随口念出五言律诗一首。 口占：口头吟诗吟词。 五言律：“五言律诗”的简称，亦简称“五律”。诗体之一。<br /> <br /> Oral five-character poem—which means reciting a five-character poem casually. <br /> <br /> Annotation:<br /> <br /> Oral: recite poems and lyrics verbally.<br /> <br /> Five-character poem: the abbreviation of “five-character rhythmic poem”, also known as “five-character rhythm” . One of the poetic forms.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:05, 1 December 2021 (UTC)<br /> <br /> <br /> A poem in five words, recited orally. Mouthfuls: verbal recitation of poetry and lyrics. Wuyan Rhythm: short for &quot;five-word rhythm poem&quot;, also known as &quot;five rhythm&quot;. One of the poetic genres.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 12:24, 1 December 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 即每句五字的律诗，每首共八句四十字。如果每句七字，则称“七言律诗”，简称“七言律”或“七律”。如果每首超过十句(不论五言、七言)，则称“排律”或“长律”。<br /> <br /> This is a rhyme of five words per stanza, with eight stanzas of forty words each. If each stanza is seven words long, the poem is called a &quot;seven-word rhyme&quot;, or &quot;seven-word rhyme&quot; for short. If each stanza is longer than ten (whether five or seven), the poem is called a &quot;line of rhythm&quot; or &quot;long rhythm&quot;.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 04:36, 29 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 因其有一整套严格的格律规定，故称“律诗”。“未卜”一联──未卜：不可预知。 三生愿：指婚姻。 频：时时刻刻。<br /> <br /> <br /> <br /> <br /> <br /> Because it has a whole strict system of rhythm regulations, it is called rhyme. The couplet “Uncertainty”——Uncertainty means unpredictable. Three lives’ wishes: marriage. Frequency: at every moment or hour by hour.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 09:07, 5 December 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 此联是贾雨村自谓欲与甄家丫鬟(后文才交代其名字为娇杏)结姻的愿望不知能否实现，因而增添了一种无法摆脱的愁绪。“自顾”一联──自顾风前影：这里化用了“顾影自怜”一典。<br /> <br /> This couplet is an expression of Jia Yucun who wanted to get married with Zhen’s maid(later mentioned her name as Jiao Xing which implied that she was lucky). But he didn’t know whether this wish can be achieved and thus added an inextricable melancholy. The couplet “Self-pity”——looking at the shadow in the wind: it cited the allusion of “Gu Ying Zi Lian” with its meaning of looking at one’s shadow and lamenting himself. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:37, 29 November 2021 (UTC)<br /> <br /> This couplet is the expression of Jia Yucun who wanted to get married with the maid of Zhen (later known as Jiaoxing) but didn’t know whether this wish can be achieved thus felt an inextricable melancholy. The couplet——looking at the shadow in the wind, cited the allusion of “when looking at my pityful shadow, I feel very sad(顾影自怜)” .--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 13:18, 3 December 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 典出晋·陆机《赴洛道中作二首》其一：“伫立望故乡，顾影凄自怜。”意谓看着自己的身影也觉可爱。表示自我欣赏。 堪：能够或配得上之意。<br /> <br /> This expression is from a poem group ''Two Poems Written in the Tour to Luoyang'' written by Lu Ji，a poet of Jin dynasty : when I stand looking towards the direction of my hometown, my shadow looks so pityful that I can not help feeling sad. (伫立望故乡，顾影凄自怜。) This verse means when you look at your shadow, you think it is lovely, referring to a kind of self-appreciation. Kan(堪): means being able to do something or deserving something.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:20, 29 November 2021 (UTC)<br /> <br /> This allusion is from one of the poem in ''Two Poems Written on the Way to Luoyang'' written by Lu Ji in Jin Dynasty: when I stand, looking towards the direction of my hometown, my shadow looks so pityful that I can not help feeling sad. (伫立望故乡，顾影凄自怜。) This means when I look at my own shadow, I think it is lovely, referring to a kind of self-appreciation. Kan(堪): means being able to do something or deserving something.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 08:12, 3 December 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 月下俦：这里化用了唐·李复言《续玄怪录·定婚店》的故事：唐人韦固夜过宋城，见一老翁在月下翻看簿册，问之，才知是婚姻簿子。老翁并携赤绳，言其一旦用此赤绳系住一男一女之足，二人必成夫妻。后人即把“月下老人”奉为婚烟之神。<br /> <br /> Marriage below the moon: This was borrowed from the story of ''The Sequel of Xuanguai Lu • Dinghun Dian'' by Li Fuyan in Tang Dynasty: When Wei Gu of the Tang Dynasty passed by Song city at night, he saw an old man reading through a thin book under the moon. After asking him, he knew it was a marriage book. The old man was also holding a red line and claimed that once a man and a woman's feet were tied with this red rope, they would get married. Then “the old man under the moon” was worshiped as Hymen by the later generation.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:18, 29 November 2021 (UTC)<br /> <br /> Marriage below the moon: it was borrowed from the story of ''The Sequel of Xuanguai Lu • Dinghun Dian'' by Li Fuyan in Tang Dynasty: When Wei Gu of the Tang Dynasty passed by Song city at night, he saw an old man reading through a thin book under the moon. After asking him, he knew it was a marriage book. The old man was also holding a red line and claimed that once a man and a woman's feet were tied with this red rope, they would get married. Then “the old man under the moon” was respected as Hymen by the later generation.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:46, 29 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这里是成婚之意。此联是贾雨村一面顾影自怜，一面暗想：将来谁能做我的配偶？“蟾光”一联──蟾光：月光。<br /> <br /> Here it means to get married. This association is the reflection of Jia Yucun‘s one side of self-pity, and one side of thinking: who can be my mate in the future? A antithetical couplet “Changuang” -- Changuang : Moonlight.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:44, 29 November 2021 <br /> Here is the meaning of marriage. This couplet is Jia Yucun's self pity and Thinking: who can be my spouse in the future? &quot;Toad light&quot;: moonlight.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 12:26, 1 December 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 因相传月宫中有蟾蜍，故称。又暗用“蟾宫折桂”的成语。晋·郤诜获得举贤良方正对策第一名后，对晋武帝说：“臣举贤良对策，为天下第一，犹桂林之一枝，若昆山之片玉。”(事见晋·王隐《晋书》、通行本《晋书·郤诜It is said that there are toads in the Moon Palace, so it is called. And secretly use the idiom &quot;toad palace wins laurel&quot;. After Jin Jiashen won the first place in the selection of virtuous and upright countermeasures, he said to Emperor Wu of Jin: &quot;the minister's selection of virtuous and upright countermeasures is the first in the world. It is still one branch of Guilin and like a piece of jade in Kunshan.&quot; (see Jin Shu by Wang Yin and the current book Jin Shu Jiashen Biography)<br /> <br /> According to legend, there are toads in the moon palace, for which the name was given. People also used the idiom &quot;Toad Hall wins the prize&quot;. After winning the first prize, Jin Zhenshen said to emperor Wu of the Jin Dynasty, &quot;The wise and virtuous policy is the best in the world, one of the branches of the Jugui forest, like the piece of jade in Kunshan.&quot; (Things see Jin wang Hidden &quot;Jin shu&quot;, the introduction of this &quot;Jin Shu · zhenxian”--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 16:28, 3 December 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 唐人将“折桂”之“桂”傅会为神话传说中月宫之“桂”，遂产生了“蟾宫折挂”这一成语。事见宋·叶唐人将“折桂”之“桂”傅会为神话传说中月宫之“桂”，遂产生了“蟾宫折挂”这一成语。事见宋·叶梦得《避暑录话》卷下：“世以登科为‘折桂’，此谓郤诜对策东堂，自云‘桂林一枝’也。自唐以来用之……其后以月中有桂，故又谓之‘月桂’。<br /> <br /> People in Tang Dynasty considered the word “桂 “ in “折桂” referred to cinnamon of the moon palace in Chinese mythologies, and then “Chan Gong Zhe Gui ” came into being, which meant obtaining a high degree. According to “Summer Record” by Ye Mengde: People regarded succeeding in the Imperial Examination as “Zhe Gui”, and it originated in that Xi Shen called himself as a branch of cinnamon in the cinnamon forest when facing the emperor in his imperial test. Since Tang Dynasty, the word was used widely. Because there are cinnamon in moon based on the mythology, then it was also called laurel.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:42, 1 December 2021 (UTC)<br /> <br /> People in Tang Dynasty considered the word “cinnamon “ in “plucking cinnamon” referred to cinnamon of the moon palace in Chinese mythologies, and then “plucking cinnamon in the toad palace ” came into being, which meant obtaining a high degree in the imperial examination. According to “Summer Record” by Ye Mengde: People regarded succeeding in the Imperial Examination as “plucking cinnamon”, and it originated in that Xi Shen called himself as a branch of cinnamon in the cinnamon forest when facing the emperor in his imperial test. Since Tang Dynasty, the word was used widely. Because there are cinnamon in moon based on the mythology, then it was also called laurel.<br /> --[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 00:57, 5 December 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 而月中又言有蟾，故又改桂为蟾，以登科为‘登蟾宫’。”参见第九回“蟾宫折桂”注。 玉人：美人。这里暗指娇杏。<br /> 而月中又言有蟾，故又改桂为蟾，以登科为‘登蟾宫’。”参见第九回“蟾宫折桂”注。 玉人：美人。这里暗指娇杏。<br /> In the middle of the moon, it was said that there were toads, so it was changed from cinnamon to toad and &quot;passing civil examinations&quot; is thought as &quot;entering the toad palace&quot;. we can see the ninth note &quot;pluck cinnamon flowers in the Palace of the Toad&quot;. Jade man: beauty. This implies Lucky.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 05:41, 30 November 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 此联是贾雨村借月光而隐寓两层意思：一是希望自己能像月光那样到楼上去看他倾心的娇杏；二是企盼自己一旦金榜题名，必定先向娇杏求婚。<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> “玉在”一联──玉在椟中求善价：典出《论语·子罕》：“子贡曰：‘有美玉于斯，韫椟而藏诸？求善贾而沽诸？’子曰：‘沽之哉，沽之哉！我待贾者也。’”<br /> <br /> The jade was placed in the box and expected to sell a good price. “Confucian Analects, Zihan”: The Zigong said: if you have a good jade, will you hide it in the cabinet or sell it to merchants with good price? The Master said:” sell it, sell it!”<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> (斯：此，这里。韫椟：收藏在柜子或木匣里。贾：一说为商人，一说通“价”，皆通。沽：出售，卖掉。)后人即以“椟玉”、“椟藏”或“待贾而沽”、“待贾沽”、“待贾”、“待沽”等来比喻怀才待用或待时出山的人。 <br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 钗于奁内待时飞：典出汉·郭宪《洞冥记》卷二：汉武帝元鼎元年，宫中起造招仙阁，有神女以玉钗赠汉武帝，帝赐与赵婕妤。至汉昭帝元凤年间，宫人欲毁之，将匣子打开时，玉钗化白燕飞去。这里的意思与“玉在椟中求善价”相同。<br /> <br /> &quot;The hairpin in the toilet box is waiting to fly&quot; comes from the book of ''The Nether World'' by Guo Xian of the Han Dynasty Volume 2: in the first year of the Yuan Ding of Emperor Wu of the Han Dynasty, the palace started to build the Zhaoxian Pavilion. A goddess presented a jade hairpin to Emperor Wu of the Han Dynasty, and the Emperor gave it to Zhao Jieyu. During the reign of emperor Zhao of the Han Dynasty, when the palace people wanted to destroy it, they opened the box, and the jade hairpin turned into a white swallow and flew away. The meaning here is the same as &quot;the jade in the pot is seeking for good price&quot;.<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 此联表明贾雨村雄心勃勃，信心十足，以为自己犹如椟中之玉、匣中之钗，虽然暂时落魄，将来定能仕途得意，飞黄腾达。<br /> <br /> This part shows that Jia Yucun is ambitious and confident. He feels like a jade and hairpin in a box. Although he is down and out for the time being, he will be successful in his career in the future.<br /> <br /> Although temporarily depressed, he will be able to be successful in his official career in the future.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 08:25, 4 December 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 芹意──谦词。典出《列子·杨朱》：从前有人觉得芹菜味美，即向乡绅推荐并称赞，乡绅一尝，味道却很差，胃里也不舒服，在场的人都抱怨他，使他十分羞惭。<br /> <br /> Meager affection — modest words. From ''Liezi Yangzhu '': Once upon a time, someone thought celery was delicious, and then recommended it to the squire and praised it. When the squire tasted it, the squire tasted it, but he felt terrible and uncomfortable in his stomach. Everyone present complained about him, which made him very ashamed.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 08:22, 4 December 2021 (UTC)<br /> <br /> Meager afffection— modest words. From ''The Chapter of Yang Zhu in the Liezi'': Once upon a time, someone thought celery was delicious, and then recommended it to the squire and praised it. However,When the squire tasted it, he felt terrible and uncomfortable in his stomach. Everyone present complained about him, which made him very ashamed.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 09:51, 5 December 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 后即以“芹意”、“芹献”、“献芹”、“芹曝”、“献曝”、“美芹”等代称菲薄的礼物。飞觥(gōng功)献斝(jiǎ假)──形容酒席间频频举杯、互相劝饮的热闹景象。觥、斝：是古代的两种酒器，这里泛指酒杯。<br /> <br /> After that, they are called meager gifts,such as &quot;Celery affection&quot;, &quot;Celery Offering&quot;, &quot;Celery exposure&quot;, &quot;beautiful Celery&quot; and so on. The Chinese idioms &quot;飞觥献斝&quot;-Fei Gong Xian Jiǎ Describes the lively scene of raising glasses and urging each other to drink frequently during the banquet. Gong觥 and Jia斝, which are two kinds of wine vessels in ancient times , here refer to the wine cup.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 09:42, 5 December 2021 (UTC)<br /> <br /> After that, they are called gifts of low price,such as &quot;Celery affection&quot;, &quot;Celery Offering&quot;, &quot;Celery exposure&quot;, &quot;beautiful Celery&quot; and so on. The Chinese idioms &quot;飞觥献斝&quot;-Fei Gong Xian Jiǎ Describes the lively scene of raising glasses and advising each other to drink more during the banquet. Gong觥 and Jia斝, which are two kinds of wine vessels in ancient times , here refer to the wine cup.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 11:27, 5 December 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 飞觥：挥舞酒杯。献斝：本义为酒席上行酒令规定的饮酒杯数，这里引申为劝饮。“时逢三五”一诗──三五：十五日。<br /> <br /> Fei Gong: wave the wine glass. Xian Jia斝:The original meaning is the number of drinking cups stipulated by the drinking games in the banquet, which is extended to advise drinking here. The Poem of &quot;On the fifteenth&quot;---Three Fve: on the fifteenth.<br /> <br /> Fei Gong: wave the wineglass. Xian Jia:The original meaning is the number of drinking cups stipulated by the drinking games in the banquet, which is extended to advise drinking here. The Poem of &quot;On the fifteenth&quot;---Three Fve: on the fifteenth each month of the lunar calendar --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 13:33, 5 December 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 这里指农历八月十五日中秋节。 满把清光：形容月光皎洁而明亮。 护玉栏：玉雕栏杆沐浴在月光之中。<br /> <br /> The fifteenth refers to the Mid Autumn Festival on August 15th of the lunar calendar. The full moonlight: described the moonlight as bright and pure. Bathing jade balustrades: it refers to the jade balustrades bathed in the moonlight.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 06:51, 29 November 2021 (UTC)<br /> <br /> <br /> It refers to the Mid Autumn Festival on August 15th of the lunar calendar. The full moonlight: describing the moonlight as bright and clear. Bathing jade balustrades: the jade balustrades is bathed in the moonlight.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:36, 29 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 此诗表示贾雨村的雄心壮志，即希望自己像高高在上的中秋之月，令万人仰慕。这是贾雨村仕途得意、飞黄腾达的预兆。“飞腾”两句──飞腾：飞黄腾达。接履：义同“接踵”。接二连三、接连不断之意。意谓将不断高升。<br /> <br /> This poem shows Jia Yuncun's ambition to be admired by thousands of people like the mid-autumn moon hanging high in the sky. This is the omen of his bright official career and great success in future. “Fly swiftly upward” means achieving success in one’s career. “Follow heels” symbolically means one after and another and here it means being promoted in career continually.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:12, 1 December 2021 (UTC)<br /> <br /> This poem shows Jia Yucun's great ambition in which be admired like the moon in the mid autumn by thousands of people. This is also the portent of his success and promotion in official career.“Fly and soar” means make one's way in the world. “Follow on one's shoes”, same as “follow on one's heels”, means continuously. Previous two sentences mean a continuous ascending in his official career.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 04:37, 5 December 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 云霄：比喻高官显宦。这两句是说贾雨村的即兴诗就是其仕途得意、飞黄腾达的预兆。大比──隋、唐以后科举考试的泛称。以其为全国考生参加的考试，故称。<br /> <br /> Yunxiao: It is a metaphor for a high-ranking official. These two sentences are saying that Jia Yucun’s improvisational poems are the harbinger of his success and prosperity. Great competition ─ ─ A general term for imperial examinations after the Sui and Tang Dynasties.Thus, it is called the exam taken by candidates nationwide.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 04:16, 5 December 2021 (UTC)<br /> <br /> Yunxiao: a metaphor for high officials and prominent officials. These two lines mean that Jia Yucun's impromptu poem is an omen of his successful career and soaring to great heights. Dapi--The general term for the imperial examination after Sui and Tang. It is called as the examination for all candidates in China.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:55, 5 December 2021 (UTC)Yi Yangfan<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 这里指最高一级的会试。明、清时代的科举考试每三年举行一轮，分为三级：头一年为院考，考生为府、县童生，考取者为生员，通称秀才；次年为乡试，考生为一省的生员(秀才)和在国子监肄业的监生，考取者为举人；<br /> <br /> This refers to the highest level of the examination. In the Ming and Qing dynasties, the imperial examinations were held every three years and were divided into three levels: the first year was the examination, in which the candidates were child students of the prefecture or county, and those who took the examination were student members, commonly known as xiucai; the following year was the examination for the countryside, in which the candidates were student members of a province (xiucai) and students who had completed their studies at the Guozhijian, and those who took the examination were juren.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 09:58, 2 December 2021 (UTC)Yi Yangfan<br /> <br /> This refers to the highest level of the imperial examinations. During the Ming and Qing dynasties, the imperial examinations were held every three years and were divided into three levels: the first year was the examination, in which the candidates were Tongsheng, scholars in prefecture or county studying for the lowest degree in imperial examinations, and those who passed the examination were Shengyuan, commonly known as Xiucai. The following year was the provincial imperial examination, in which the candidates were Shengyuan (Xiucai) and students who had completed their studies at the Imperial Academy, and those who took the examination were Juren.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:40, 5 December 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 第三年为会试，考生为全国的举人，考取者为贡士，贡士再经殿试考中者为进士。春闱一捷──这里指考取进士。春闱：指会试。以其在春天举行，故称。<br /> <br /> The third year held the metropolitan examination, and the candidates were Juren, the first- degree scholars all over the country. Candidates who passed the examination were Gongshi, the second-degree scholars, and then those who passed the final imperial examination were Jinshi, the imperial scholars. A success in Chunwei─which refers to the success of passing the final imperial examination and becoming the imperial scholars. Chunwei means metropolitan examination, because it was held in spring. --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 11:04, 1 December 2021 (UTC)<br /> <br /> The metropolitan examination was held on the third year, and the candidates were Juren,the first- degree scholars all over the country. Whoever passed the examination became Gongshi <br /> the second-degree scholars, and finally Jinshi, the imperial scholar. A success in Chunwei── refers to the passing of the final imperial examination and becoming the imperial scholar. Chunwei, the metropolitan examination, gained its name for being held in spring.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 15:41, 3 December 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 闱：这里指科举考试的考场。捷：本义为战胜、成功，引申为科举及第。黄道之期──即黄道之日。指六吉辰值日之日。《协纪辨方书·卷七·黄道黑道》)<br /> <br /> Wei refers to the place for imperial examination. Jie originally means success or triumph, and extends to passing an imperial exam. The dies faustus, also called an auspicious day, is the time when the six lucky gods are on their duties. ''The Book of Coordinating and Distinguishing Climatic,Geographical and Human Conditions·Roll Seven·Auspicious Day and Ominous Day''--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 15:10, 3 December 2021 (UTC)<br /> <br /> <br /> Wei refers to the place for imperial examination here. Jie originally means success or triumph, and extends to passing the imperial exam later. The dies faustus, also called an auspicious day, is the time when the six lucky gods are on their duties. ''The Book of Coordinating and Distinguishing Climatic,Geographical and Human Conditions·Roll Seven·Auspicious Day and Ominous Day''--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 04:09, 5 December 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 称：青龙、明堂、金匮、天德、玉堂、司命等六辰为吉神，此六辰值日的日子，诸事皆吉，故称 “黄道吉日”。投谒(yè叶)──本义为投递名帖求见。这里引申为持荐书投拜，以期关照。<br /> <br /> It is said that Green Dragon, Bright Hall, Golden Chamber., Day Virtue, Jade Hall, the God of Ciming this six gods symbol goodness. When they are on duty, all things are auspicious, it says &quot;the auspicious and lucky day&quot;. Touye——its the original meaning is to deliver the name to see. Here its meaning extended to hand in the testimonial to worship, with the wish to be cared.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:34, 1 December 2021 (UTC)<br /> <br /> It is said that Green Dragon, Bright Hall, Golden Chamber., Day Virtue, Jade Hall, the God of Ciming these six gods symbol goodness. When they are on duty, all things are auspicious, it says &quot;the auspicious and lucky day&quot;. Touye——its original meaning is to deliver the name to see. Here its meaning is extended to hand in the testimonial to worship, with the wish to be cared.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 09:30, 5 December 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 谒：晋见。黑道──“黑道日”的略称。六凶辰值日之日诸事皆凶，故称“黑道日”。见《协纪辨方书·卷七·黄道黑道》：“天刑、朱雀、白虎、天牢、玄武、勾陈者，月中黑道也。<br /> <br /> “Ye”:call on somebody holding high offices.”Hei Dao”—the Chinese abbreviation of “a black day”. There are six ferocious gods and when they are on duty, all things are sinister. So it says “a black day”. From “the Vol.7 of Good or Bad Luck” in ''Compendium of Auguries'', it is known that “Stern Star, Vermilion Bird, White Tiger, Celestial Prison，Black Tortoise and Curved Array these six gods symbol evil.”--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 09:25, 5 December 2021 (UTC)<br /> Ye: see you. Yakuza -- short name for Yakuza Day. Six fierce day on duty all things are fierce, it is called &quot;yakuza day&quot;. See &quot;Xie Ji Bian Fang book · volume 7 · Huangdao Black road&quot; : &quot;Day punishment, rosefinch, white tiger, day prison, xuanwu, hook Chen, in the middle of the black road also.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 14:06, 5 December 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 所理之方，所值之日，皆不可兴土功、营屋舍、移徙、远行、嫁娶、出军。”社火花灯──这里指元宵节表演各种杂耍，张挂各种灯笼。<br /> On the day when you are worth it, you should not do anything with soil, camp, emigrate, travel far, marry or leave the army.&quot; She Huo Huadeng -- here refers to the Lantern Festival to perform various kinds of acrobatics, hanging lanterns.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 14:05, 5 December 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 社火：逢年过节百姓举行酬神赛会，表演各种杂耍，以示庆贺，并兼娱乐。 社：土地社。引申以泛指神。鹑(chú n纯)衣──典出《荀子·大略》：“子夏贫，衣若县鹑。”(县：通“悬”。)<br /> <br /> SheHuo(社火): on every New Year's festivals, people hold big rallies for pilgrimage and perform various acrobatics to celebrate and entertain. She(社): Land agency. Extended to refer to God in general. Quail(&quot;鹑&quot;chú n equals &quot;纯&quot;) clothes - comes from ''Xunzi: The Outline'': &quot;Zi Xia is poor, and his clothes are like hanging(县) quails.&quot; (&quot;县&quot;xian equals &quot;悬&quot;xuan.)--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 15:12, 28 November 2021 (UTC)<br /> <br /> SheHuo(社火):the people's annual festival of the gods, performing a variety of juggling, to celebrate and entertain.She(社): Land agency. Extended to refer to God in general. Quail(&quot;鹑&quot;chú n equals &quot;纯&quot;) clothes - comes from ''Xunzi: The Outline'': &quot;Zi Xia is poor, and his clothes are like hanging(县) quails.&quot; (&quot;县&quot;xian equals &quot;悬&quot;xuan.)--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 01:57, 29 November 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 比喻破烂的衣服。因鹌鹑羽稀秃尾，十分难看，故以为喻。笏满床──典出《旧唐书·崔神庆传》：“开元中，神庆子琳等皆至大官，群从数十人，趋奏省闼。每岁时家宴，以一榻置笏，重叠于其上。”<br /> A metaphor for tattered clothes. It is used as a metaphor for a quail's sparse feathers and bald tail, which is very unsightly. The bed was full of wats（笏满床）- from &quot;The Old Book of Tang - Cui Shenqing&quot;: &quot;In the middle of Kaiyuan, Shenqing's sons, Lin and others, were all great officials, with dozens of people from the group, and tended to play the provincial office. Whenever there was a family banquet, a couch was placed with wats overlapping on it.&quot;--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 01:52, 29 November 2021 (UTC)<br /> <br /> A metaphor for ragged clothes. It is used as a metaphor for a quail's sparse feathers and bald tail, which is very uncomely. The bed was full of wat boards- from &quot;The Old Book of Tang - Cui Shenqing&quot;: &quot;In the middle of Kaiyuan, Shenqing's sons, Lin and others, were all great officials, with dozens of people from the group, and tended to play the provincial office. Whenever there was a family banquet, a couch was placed with wats overlapping on it.&quot;--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 08:23, 29 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 形容满门为官。 笏：亦名“手板”。是旧时朝臣上朝时手持的一种狭长板子，以象牙或木、竹制成，上面可以记事备忘。<br /> <br /> Describe all people in a house as officials. Wat board: also known as &quot;hand board&quot;. It is a long and narrow board held by the old courtiers when they went to the court. It is made of ivory, wood and bamboo. You can keep notes on it.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:50, 29 November 2021 (UTC)<br /> <br /> It means that the whole family are officials. Scepter board: also known as “hand board”, which is a long and narrow tablet held before the breast by officials when received in audience by the emperor. It is made of ivory, wood and bamboo. People can keep notes on it to remember things.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 08:05, 29 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 陇头──坟头。 陇：通“垄”。坟墓。《礼记·曲礼上》：“适墓不登垄。”郑玄注：“垄，冢也。”<br /> <br /> Long Tou—tomb. Long(陇)—similar to Long(垄)，the grave. Quli in the Book of Rites:“Don’t climb to the grave.” Zheng Xuan annotates:“Long, a grave.”--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:48, 29 November 2021 (UTC)<br /> <br /> Long Tou— the tomb. Long(陇)— the same as Long(垄)，the grave. Quli in the Book of Rites:“Don’t climb to the grave when you exactly see the grave.” Zheng Xuan annotates:“Long, a grave.”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:32, 29 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 强梁──典出《墨子·鲁问》：“譬有人于此，其子强梁不材，故其父笞之，其邻家之父举木而击之。”原指为人强横凶暴，胡作非为。引申为强盗。<br /> <br /> Qing Liang—derives from Mo Zi: “ For example, there is a man whose son is cruel and unpromising. Therefore, his father beats him, and the neighbor’s father also raised a stick and struck him.” It originally means one is cruel ferocious and commit any outrages. Extension for the bandit.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 07:26, 29 November 2021 (UTC)<br /> <br /> Qiang Liang-derives from ''Mo-tse: Lu's questions'':&quot;For instance, there is a son who is too strong to be useful. The father teaches him by whipping him with a bamboo stick. When the old man next door saw this, he raised his stick and beat the son severely.&quot; The word originally refers to people who are very violent and commit many outrages. Later it was extended to mean robber. --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:56, 29 November 2021 (UTC)<br /> <br /> [[File:Example.jpg]]==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 择膏粱──意谓挑选富贵人家的子弟做女婿。 膏粱：“膏粱子弟”的略称。意谓吃肉类和细粮(泛指精美食物)人家的子弟。<br /> <br /> To choose a rich fatty diet means to choose the son of a rich man as a son-in-law. Rich fatty meals: Abbreviation for &quot;the son of a rich and important family&quot;. It means the children of rich family who eat meat and fine grains （generally refers to exquisite food).<br /> --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:24, 29 November 2021 (UTC)<br /> <br /> “择膏梁” means choosing a son-in-law from a rich family. 膏梁: the abbrevation of &quot;膏梁子弟&quot;. It means the children of family who eat meat and fine grain (generally referring to delicate food).--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 06:27, 30 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 泛指富贵人家的子弟。“因嫌”二句──嫌纱帽小：意谓嫌官小。纱帽：旧时纱制的官帽。<br /> <br /> It generally refers to the children of wealthy parents. The phrase &quot;因嫌&quot; is unsatisfied with the small gauze hat, which denotes the petty officials. The gauze hat: an official hat made of yarn in ancient.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 06:15, 30 November 2021 (UTC)<br /> <br /> Refers to the children of wealthy families in general. &quot;Therefore, discontent&quot; the two words mean that the yarn hat is too small, and it is a metaphor that the official is too small. Yarn Hat: An official hat made of yarn in the old days.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 02:05, 29 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 锁枷扛：泛指犯罪坐牢。 锁枷：两种刑具。 这两句是说因嫌官小而贪赃枉法，以致犯罪入狱，披枷戴锁。<br /> <br /> Shackle uplift: refers to jail for crimes in general. Shackles: Two types of instruments of torture. These two sentences mean that because of the petty officials, they were corrupt and broke the law, leading to crimes and imprisonment.<br /> <br /> Shackle uplift: refers to jail for crimes in general. Shackles: Two types of torture instruments. These two sentences mean that because of the low post , they were corrupt and broke the law, spending the rest of their life in a prison in chains.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:45, 29 November 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> “昨怜”二句──紫蟒：绣蟒紫袍。以其为旧时高官之礼服，故借喻高官。 这两句是说从贫穷到富贵只是转眼间的事。喻世事变幻无常。<br /> <br /> &quot;Yesterday's pity&quot; -These two sentences mean that from poverty to rich is only a matter of time. It refers to the impermanence of life.<br /> purple python ：the purple embroidered robe.Ancient official dress, here refers to the high official.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:32, 29 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 反认他乡是故乡──意谓人生在世，不过是匆匆过客，而人们却当作了自己的故乡，以至忙忙碌碌，争名夺利。等到呜呼哀哉，还是赤条条一身而去。所以下文说“甚荒唐，到头来，都是为他人作嫁衣裳”。<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 面善──面熟。 善：熟悉，知道，了解。《礼记·学记》：“不陵节而施之谓孙(逊)，相观而善之谓摩。”孔颖达疏：“善，犹解也。”<br /> <br /> Good face - familiar face. Good: familiar, knowing, understanding. 《The book of rites · Student reporters 》: &quot;Teaching without exceeding students' acceptance is called &quot;step by step&quot;. Seeing each other's (works) and feeling good, learning from each other is called &quot;&quot; Kong yingdashu said: &quot;if you are good, you still understand.&quot;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:33, 28 November 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 贾夫人仙逝扬州城，冷子兴演说荣国府<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 却说封肃听见公差传唤，忙出来陪笑启问。<br /> When Zhen Shiyin's father-in-law Feng Su heard the government's servants call him, he quickly came out and greeted them with a smile.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 那些人只嚷：“快请出甄爷来！”<br /> Those people just yelled: &quot;Please come out, Master Zhen!&quot;<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 封肃忙陪笑道：“小人姓封，并不姓甄。<br /> Feng Su hurriedly laughed and said, &quot;The villain's surname is Feng, not Zhen.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 只有当日小婿姓甄，今已出家一二年了。<br /> Only the youngest son-in-law, Chen, has been married for 12 years.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 12:13, 30 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 不知可是问他？”<br /> I don't know, but can you ask him?<br /> <br /> [http://www.example.com link title]==Muhammad Saqib Mehran 202121080004==<br /> <br /> 那些公人道：“我们也不知什么真假，既是你的女婿，就带了你去面禀太爷便了。”<br /> Those fair-minded people said: &quot;We don't know what is true or false. Since you are your son-in-law, we will take you to face the grandfather.&quot;<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 大家把封肃推拥而去。<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 封家各各惊慌，不知何事。<br /> English: Feng's family were all very frightened. They didn't know what had happened<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 至二更时分，封肃方回来。<br /> <br /> ==Öncü 202121080008==<br /> <br /> 众人忙问端的，他说道：“原来新任太爷姓贾名化，本湖州人氏，曾与女婿旧交。<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> Everyone hurriedly asked the whole of questions, he said: &quot;Actually new appoint of a district magistrate&quot; he names Hua Jia，Born in Huzhou，have an old relationship with daughter husband.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 07:00, 4 December 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 因在我家门首看见娇杏丫头买线，只说女婿移住此间，所以来传。<br /> <br /> Because I saw Jiao Xing buying silk. She said that her husband would move to live in this area. So come to tell you.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:58, 4 December 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 我将缘故回明，那太爷感伤叹息了一回。<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 又问外孙女儿，我说看灯丢了。<br /> <br /> <br /> <br /> <br /> I asked my grandson's daughter again, and I said that I lost the light.--Ei Mon Kyaw[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 14:57, 2 December 2021 (UTC)--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 14:57, 2 December 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 太爷说：‘不妨，待我差人去，务必找寻回来。’<br /> <br /> The grandfather said: ‘May be, when I send someone, you must find it back.’--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:59, 1 December 2021 (UTC)Ei Mon Kyaw-Ei Mon Kyaw-[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:59, 1 December 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211201_homework&diff=128615 2021-12-01T02:31:02Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 因本书即记述女娲炼石补天所剩的那块“顽石”幻化为贾宝玉在人间经历的故事，故称。饫(yù玉)甘餍(yàn厌)肥──意谓饱食美味佳肴。饫、餍：均为饱食之意。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 甘、肥：均指精美食品。蓬牖(yǒu友)茅椽(chuán船)──即茅草房屋。形容住屋简陋，生活清贫。<br /> <br /> Sweet and fat: both refer to exquisite food. Canopies and rafters-- thatched house. It describes poor housing and hard life.<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 14:44, 28 November 2021 (UTC)<br /> <br /> Sweet and fat both refer to exquisite food. Canopies and rafters-- that is, thatched house, which describes poor housing and hard life.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:01, 30 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 蓬、茅：都是野草。 牖：窗户。椽：纵向固定于檩条之上以支撑屋顶的木杠。绳床瓦灶──形容用具简陋，生活清贫。<br /> <br /> Thetached cottage are weeds. You refers to windows. Rafters are wooden bars fixed longitudinally over purlins to support the roof. Rope bed tile stove ── describes simple appliance and poor life.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:10, 30 November 2021 (UTC)Chen Huini<br /> Thetached cottage are weeds. You refer to windows. Rafters are wooden bars fixed longitudinally over purlins to support the roof. Rope bed tile stove ── describes simple appliance and poor life.<br /> wooden bar that is fixed on the purlin to support the roof. Rope bed tile stove--Describes simple appliances. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 01:07, 1 December 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 绳床：是一种用绳子将木板穿连而成并可折叠的简单坐具，故又称“交床”、“交椅”。以其学自胡人(古代中原人对北方游牧民族的称谓)，故亦称“胡床”。这里只是形容床铺简陋，并非实指绳床。<br /> <br /> Rope bed is a kind of collapsible sitting equipment being simply made of rope and wood. It was also called “connection bed” or “connection chair” because people used to connect rope and planks to make it. Besides，that kind of way was learned from Hu （nomadic people lived in northern ancient China） ，so it was called“Hu bed” too. In this place，“Hu ded” is only an adjective to describe the shabby bed rather than a real bed.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 06:26, 29 November 2021 (UTC)<br /> <br /> Rope bed: It is a kind of simple sitting apparatus that can be folded by stringing the wooden boards together, so it is also called &quot;cross bed&quot; and &quot;cross chair&quot;. Learned from the Hu (ancient Chinese people to the northern nomads), it is also known as &quot;Hu bed&quot;. Here is only to describe the bed is simple, not the actual rope bed.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:08, 29 November 2021 (UTC)<br /> <br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 瓦灶：烧饭用的粗陶器和土灶台。女娲(wā蛙)氏炼石补天——上古神话传说，事见《列子·汤问》、《淮南子·览冥训》、《太平御览·卷七八·女娲氏》，略谓：相传女娲是伏羲之妹，兄妹结为夫妻，产生人类；<br /> <br /> Tile stove: a rough pottery and earthen stove used for burning rice. Nuwa legend’s refining stone to mend the sky - an ancient myth and legend, see ''Lie Zi - Tang Wen'', ''Huai Nan Zi - Lan Ming Xun'', ''Taiping Yu Lan - Volume 78 - Nuwa legend’s'', it is said that Nuwa was the younger sister of Fuxi, and the brother and sister became a couple to produce human beings.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:03, 29 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 女娲又以黄土造人，使人类大量增加。不料天崩地裂，大火熊熊，洪水泛滥，野兽横行，生民面临灭顶之灾。于是女娲挺身而出，炼五色石以补苍天，折四条鳌足以为天柱，才避免了这场浩劫。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 大荒山──或本《山海经·大荒西经》：“大荒之中，有山名曰大荒之山，日月所出入……是谓大荒之野。”无稽崖──曹雪芹杜撰的地名。“大荒山无稽崖”寓荒诞无稽之谈。<br /> <br /> The Barren Mountain or ''The Classic of Mountains and Seas•Wild West Classic'', “In the wildness, there is a mountain named The Barren Mountain and a place called the Barren Wilderness where sun and moon rise and set.” The Ridiculous Cliff— a place name fabricated by Cao Xueqin. “The Barren Mountain and Ridiculous Cliff” means an absurd and fantastic talk.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:42, 29 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 青埂峰──曹雪芹杜撰的地名。其谐音为“情根”，寓贾宝玉的多情源于此。诗礼簪缨之族──意谓书香门第和官宦人家。<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 诗礼：读诗书，讲礼义。簪缨：古代显贵的冠饰，代指官宦。簪：是一种条状饰物，用以固定头发或连接冠与发髻，兼有装饰作用。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 缨：帽带。花柳繁华地──意谓繁华游乐之地。花柳：游乐之地。<br /> “缨”(Ying): bat ribbon. “花柳繁华地”(Hua liu fan hua di)——refers to the bustling amusement sections . “花柳”(Hua liu): amusement sections. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:22, 29 November 2021 (UTC)<br /> <br /> “缨”(Ying): bat ribbon. “花柳繁华地”(Hua liu fan hua di)——refers to a scenic place where flowers and willows flourish . “花柳”(Hua liu): flowers and willows.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 00:53, 1 December 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 温柔富贵乡──典出汉·伶玄《赵飞燕外传》：“(皇)后德(樊)嬺计，是夜进合德。帝(汉成帝)大悦，以辅属体，无所不靡，谓为温柔乡。谓曰：‘吾老是乡矣，不能效武皇帝求白云乡也。’”(合德：赵飞燕之妹。)形容美女成群而又荣华富贵的环境。<br /> <br /> “Wenroufuguixiang”, a prosperous place teeming with beauties —— an allusion from ''The Private Life of Lady Swallow'' by Ling Xuan in Han dynasty, quote: “Empress Fanni came up with a plan and sent her sister Hede to the emperor that night. Emperor Hancheng was extremely pleased that he indulged in stroking all over Hede’s body and referred to it as “Wenrouxaing”, a place of tenderness. Emperor Hancheng further added, “As I can’t follow Emperor Wudi’s way of seeking for the Baiyun village where immortals reside, I might as well spend the rest of my life with Hede nearby.” (Hede, the sister of Zhao feiyan)”.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 00:56, 1 December 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 贾宝玉生长的贾府正是这样的环境。几世几劫——佛教用语。形容年代久远。 世：佛家将过去、现在、未来均称为“世”，故“几世”表示很长的时间。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 劫：佛家认为世界是一个不断毁灭与更生的过程，这样一个周期需要若干万年，谓之一“劫”，故“几劫”也表示很长的时间。偈(jì记)──佛教用语。本义为佛经中的颂词。引申为佛家诗。一般为四句，多富哲理或预言性。<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> “无才”一诗──倩(qiàn欠)：请，请求，恳求。此诗实为曹雪芹自况，即无意于为朝庭效力。野史──与“官史”、“正史”相对。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 原指私人记载轶闻琐事的文字。引申以指小说之类的作品。文君──指卓文君。汉代临邛富翁卓王孙之女，容貌美丽，才学优长，而夫死寡居。<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 司马相如饮于卓氏，以琴曲挑之，卓文君即与之私奔，遂为夫妻，以卖酒为生。事见《史记·司马相如列传》。子建──指曹植，字子建。三国魏武帝曹操第四子，著名才子。<br /> <br /> Sima Xiangru drank in Zhuo Wenjun's home where Sima played the Chinese zither and the music attracted Zhuo Wenjun, thus Sima and Zhuo fell in love with each other. Later they eloped and sold wine for a living. This was recorded in Records of the Historians•Biography of Sima Xiangru. Zijian referred to Cao Zhi, a famous wit, also the fourth son of Cao Cao, emperor Wudi of The Three Kingdoms.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 15:22, 30 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> 《南史·谢灵运传》：“谢灵运曰：‘天下才共一石：曹子建独得八斗，我得一斗，自古及今共用一斗。’”遂有“八斗之才”的美誉。又《魏志》(见《太平御览》卷六○○引)：“文帝(曹丕)尝欲害植，以其无罪，令植七步为诗，若不成，加军法。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 植即应声曰：‘煮豆燃豆萁，豆在釜中泣。本是同根生，相煎何太急！’文帝善之。”(事又见南朝宋·刘义庆《世说新语·文学》，文字略异)遂又有“七步之才”的美誉。Immediately after Emperor Wendi of Wei Dynasty(220-266) has ordered, Cao Zhi answered, &quot;boil the beans and burn the osmunda, and the beans cry in the kettle. It's from the same root. Why do you want to fry each other? &quot; Emperor Wendi then give his kindness to Cao Zhi.(see also Shi Shuo Xin Yu---literature by Liu Yiqing of the Southern Song Dynasty, with slightly different words) So Zhi is gifted with the reputation of &quot;Seven-Step Talent&quot;.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:31, 1 December 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> “从此”四句──是借空空道人的彻悟，以说明世界上的一切都是虚幻的。 空、色、情：都是佛教用语。<br /> The four sentences &quot;from now on&quot; are to explain that everything in the world is illusory. Emptiness, form and emotion are all Buddhist terms.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:29, 28 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 佛家认为，“空”是世界的本质，所谓万物不过是因缘遇合，倏生倏灭，并非真实存在；“色”是人所看到的表相，并非真实的存在；“情”是人对世界产生的感受，更属主观意识，而非真实的物质。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 这就是佛家所谓“四大皆空”的“色空”观念，也即佛家主张禁欲主义的原因。《情僧录》──《红楼梦》的别名之一。因空空道人抄录此书而使之传世，并因看了此书而悟彻了空、色、情，故称。<br /> This is the concept of &quot;form and emptiness&quot; in so-called &quot;All the four elements are void &quot; originated in Buddhism, that is, the reason why Buddhism advocates asceticism. &quot;Ch'ing Tseng Lu&quot; -- one of the nicknames of ''Dream of the Red Chamber''. K'ung K'ung, the Taoist, copied this book and handed it down to the world. After reading this book, he realized the emptiness, form and emotion, so he called himself Kongkong.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:10, 28 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 作者欲借此书名，说明“情”的虚幻。《风月宝鉴》──《红楼梦》的别名之一。风月宝鉴是太虚幻境警幻仙姑所造的一面宝镜，从正面看到的是美人，从反面看到的是骷髅，隐寓美人即骷髅。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 第十二回写贾瑞因贪看镜子的正面而丧命。作者以《风月宝鉴》为书名，是欲告诫人们要打破情关，跳出情海。故“甲戌本”凡例云：“《红楼梦》又曰《风月宝鉴》，是戒妄动风月之情。”(风月：指男女之情。)<br /> <br /> Chapter twelve has noted that Jia Rui died after devouringly glancing the face of that mirror. By naming the book as ''The Mirror of Romantic Love'', the author aimed to warn people to aviod obsession with love. Therefore, the version finished in the year of 1694 recorded that, &quot;''Dream of the Red Chamber'' is also named ''The Mirror of Romantic Love'', to remind men and women not to fall in love casually.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 15:00, 30 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《金陵十二钗》──《红楼梦》的别名之一。因本书主要是为林黛玉等十二位金陵籍女子(即太虚幻境“金陵十二钗正册”中的女子)立传，故称。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 地陷东南──古代神话传说，见于《淮南子·天文训》记载：共工与颛顼争夺帝位，怒而触不周山，致使东南大地塌陷下沉，所以东南低而西北高。这里并无特别含意，只是下句所说姑苏在中国东南，顺便提及。<br /> <br /> Collapse in the Southeast， which is from the old mystery and legend. From the records of ''Huainan Zi-The Record of Astronomy'': Gonggong and Zhuan Xu (both are the legendary ruler) fought for the throne. Gongong was so angry that he hit the Mountain Buzhou, thus causing the southeast land to collapse and sink, which is the reason why the southeast are lower and northwest are higher. However, there are no special meaning, only to name a few since the following sentence has talked about Gushu. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 12:02, 29 November 2021 (UTC)<br /> The southeast of the land sinks-ancient myths and legends, found in the &quot;Huainanzi·Tenwen Xun&quot; record: Gonggong and Zhuanxu competed for the throne, and they couldn't touch Zhoushan in anger, causing the southeast land to collapse and sink, so the southeast was low and the northwest was high. There is no special meaning here, but the next sentence says that Gusu is in southeastern China, which is mentioned by the way.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:16, 30 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 西方──这里指佛家理想中的西方极乐世界，即所谓“佛国”，又称“西方净土”、“西方净国”、“西方世界”、‘极乐土’。《佛说阿弥陀经》：“从是西方，过十万亿佛土，有世界名曰极乐……彼土何故名为极乐？<br /> The West-here refers to the Western Paradise in the Buddhist ideals, the so-called &quot;Buddhist Country&quot;, also known as the &quot;Western Pure Land&quot;, &quot;Western Pure Countr&quot;, &quot;Western World&quot;, and &quot;Buddhist Land&quot;. &quot;Buddha Says Amitabha Sutra&quot;: &quot;From the West, over ten trillion Buddha fields, there is a world called bliss... Why is the land called bliss?--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:16, 30 November 2021 (UTC)<br /> <br /> Western -- here refers to the Western paradise in the Buddhist ideal, namely the so-called &quot;Buddhist country&quot;, also known as &quot;western pure land&quot;, &quot;western pure country&quot;, &quot;western world&quot;, &quot;paradise&quot;. Buddha said amitabha Sutra: &quot;From the West, over ten trillion Buddha lands, there is a world name called bliss... Why is it called Bliss?--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 14:19, 30 November 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 其国众生无有众苦，但受诸乐，故名极乐。” 灵河——佛国中的河。佛经中说因龙住于河中，永不枯竭，故又称“龙泉”。一说指印度人称之为“圣水”的恒河。<br /> <br /> Living beings in his country have no suffering, but receive happiness, hence the name Of Happiness.&quot; Ling River - the river in the Country of Buddhism. The Buddhist scriptures say that the dragon lives in the river and never dries up, so it is also called &quot;Dragon Spring&quot;. One refers to the Ganges, which Indians call &quot;holy water&quot;.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 06:16, 29 November 2021 (UTC)<br /> <br /> All living beings in his country have no pain, but they receive all kinds of music, so it is called blissful. &quot; Linghe River - the river in the Buddha kingdom. The Buddhist Scripture says that because the dragon lives in the river and will never dry up, it is also called &quot;Longquan&quot;. The first theory refers to the Ganges River, which Indians call &quot;holy water&quot;.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 14:00, 30 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 三生石──典出唐·袁郊《甘泽谣·圆观》：僧人圆观与友人李源同游三峡，见几个妇人在汲水，圆观对李源说：“其中孕妇姓王者，是某(我)托生之所。”并相约十二年后的中秋之夜在杭州天竺寺外相见。是夜圆观即死。<br /> <br /> Yuan Guan, a monk, was visiting the Three Gorges with his friend Li Yuan. He saw several women pumping water. Yuan guan said to Li Yuan, &quot;Among them, the pregnant woman's name is King, and she is the place where someone (I) will take care of herself.&quot; And meet twelve years later in the Mid-Autumn festival night in Hangzhou Tianzhu Temple foreign minister. The night circle is death.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 13:59, 30 November 2021 (UTC)<br /> <br /> Stone of lives—this illusion comes from ''Gan Ze Songs•Yuan Guan'' written by Yuan Jiao in Tang dynasty. Yuan Guan, a monk, was visiting the Three Gorges with his friend Li Yuan. When Yuan Guan saw several women pumping water, she said to Li Yuan, &quot;Among them, the pregnant woman, whose last name is Wang, is the place where I will be rebirth.&quot; And they made a promise to meet twelve years later in the Mid-Autumn festival night in Hangzhou Tianzhu Temple. At that very night Yuan Guan left the world.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 14:33, 30 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 李源虽觉怪异，还是如期而至，只见一牧童高唱《竹枝词》曰：“三生石上旧精魂，赏月吟风不要论。惭愧情人远相访，此身虽异性长存。” 李源才知圆观果已转生为牧童。“三生石”遂成为因缘前定的典故。<br /> <br /> Strange as Li Yuan felt, he still showed up as expected. When he saw a shepherd boy singing ''Zhu Zhi Poems'' saying that “I am the old spirit through three cycles of life, singing of moon and wind is not to be mentioned again. Ashamed when my lover visits afar, my spirit remains stable regardless of physical changes”, Li Yuan knew that Yuan Guan had been reincarnated as a shepherd boy. “The stone of lives” then became the allusion of predestined relationship.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 11:28, 30 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 曹雪芹顺手拈来，将其安在了灵河岸上。 三生：佛教用语。佛家认为人的灵魂不灭，轮回转世，每转生一次即为一生，故将前生、今生、来生谓之“三生”。<br /> <br /> Cao Xueqin picked it up and installed it on the Linghe river bank.San Sheng: a Buddhist term. Buddhism believes that people's soul is immortal and reincarnated. Each reincarnation is a life. Therefore, the previous life, this life and the next life are called &quot;San Sheng&quot;.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 14:00, 30 November 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 绛珠仙草：为曹雪芹所杜撰，即林黛玉的前身。甘露──是一种特殊的露水。典出《老子》第三二章：“天地相合，以降甘露。”古人认为是天地的精华，故甘露降被视为太平的祥瑞。<br /> <br /> Jiang Zhu Xiancao: the predecessor of Lin Daiyu and was invented by Cao Xueqin. Manna is a special kind of dew.The 32nd chapter of ''Laozi''is quoted as follows: &quot;When the Yin and Yang of heaven and earth merge with each other, manna will come naturally. &quot; The ancients believed that it was the essence of the heaven and the earth, so the befall of manna was regarded as a sign of peace and auspiciousness. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 05:15, 30 November 2021 (UTC)Liu Wei<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 明·李时珍《本草纲目·水部一·甘露》(释文)引《瑞应图》：“甘露，美露也。神灵之精，仁瑞之泽，其凝如脂，其甘如饴，故有甘、膏、酒、浆之名。”<br /> <br /> From the chapter of &quot;Water&quot; in the ''Compendium of Materia Medica'' by Li Shizhen, a medical expert of the Ming dynasty, previously quoted from ''Ruiying Tu'', an illustrated scroll of auspicious objects: &quot;Manna, the sweet dew or the beautiful dew, is a rare water with the auspicious essence of the divine dragon, condensed like fat and sweet as syrup, so it also has the name of sweet, cream, wine and pulp.&quot;--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 08:04, 29 November 2021 (UTC)<br /> <br /> In ''Compendium of Materia Medica'' the chapter of “ Water · Manna Dew”(Interpretation), Li Shizhen of the Ming Dynasty quotes “Ruiying Tu&quot;: &quot;Manna, the sweet dew or the beautiful dew, is a rare water with the auspicious essence of the divine dragon, condensed like fat and sweet as syrup, so it also has the name of sweet, cream, wine and pulp.&quot;--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:11, 30 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 离恨天──民间传说谓：“三十三天，离恨天最高；四百四病，相思病最苦。”后即以“离恨天”比喻男女相恋而不能遂愿，抱恨终身的境地。曹雪芹加以利用，可谓恰到好处。<br /> <br /> The Deep Hatred── folklore says: &quot;thirty-three days, the deep hatred is the highest; four hundred and four kinds of sicknesses, lovesickness is the worst.&quot; The latter refers to the situation of men and women falling in love and not being able to fulfill their wishes and regret for ever. Cao Xueqin to use, can be said to be just right.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 22:49, 28 November 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 秘情果、灌愁水──这是曹雪芹杜撰的，前者寓林黛玉对贾宝玉一往情深而难以言表，后者寓林黛玉将陷入深愁苦海之中。造历幻缘──经历虚幻的因缘。 造：通“遭”。遭受。 <br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 缘：佛家用语，即因缘。佛家将事物的发生、变化、消灭的主要条件谓之“因”，辅助条件谓之“缘”，所以世界不过是因缘变化的过程，而非物质的存在，因而一切都是虚幻的，也就是所谓“色空”。度脱──佛教和道教用语。指超度世人脱离有生有死的苦难，达到脱离生死的涅槃境界。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 功德──佛教用语。《大乘义章·十功德义三门分别》：“功谓功能，能破生死，能得涅槃，能度众生，名之为功。此功是其善行家德，故云功德。”后世多泛指念佛、诵经、布施、度人出家等为功德。<br /> <br /> <br /> <br /> <br /> <br /> Gong De (merit) ──Buddhist term. ''Mahayana Righteous Chapter · Ten Merit, Virtue and Righteousness'': &quot;Gong is the function that remove people’s fear of life and death, achieve Nirvana and save all living beings, and this is the reason why it is named like that. This Gong is the virtue that people share their good deeds acquired from their families to others, so it is then called as Gong De&quot;. Later, it generally refers to the merits of reciting the Buddha, chanting, giving alms, and guiding people to become monks, etc.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 09:36, 29 November 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 因果──佛教用语。佛教指种什么因，结什么果，善有善报，恶有恶报，循环不爽。《涅槃经·遗教品一》：“善恶之报，如影随形，三世因果，循环不失。”火坑──佛教用语。<br /> <br /> Yin and Guo (cause and effect)-Buddhist term. In Buddhism, it refers to the same as what a man sows, so he shall reap. Good deeds come back to help you, and bad deeds come back to haunt you and the cycle is time-tested. ''Nirvanasutra. Relics I'': &quot;The retribution of good and evil very closely associated with each other circulates all ages that has no ending.” Huo Keng (fire-pit)—Buddhist term.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:55, 29 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《法华经·普门品》：“假使兴害意，推落大火坑。念彼观音力，火坑变成池。”佛教谓众生轮回有六道，即天道、人道、阿修罗道、畜生道、饿鬼道、地狱道。后三道最苦，谓之“火坑”。这里用引申义，泛指人世间的苦难。<br /> <br /> ''Sutra on the Lotus Flower of the Wondrous Dharma·The Universal Door of the Bodhisattva Who Listens to the Sounds of All the World'': &quot;Should you be pushed into a raging fire pit by enemies who are so harmful, mean and cruel, you can evoke the holy strength of Gwan Yin Bodhisattva, and then the blaze will be turned into a limpid pool, so that you can circumvent the extreme danger of being burned.&quot; Six realms of reincarnation of all beings are identified in Buddhism: gods, humans, demigods, animals, hungry ghosts and hells. The last three ones are the most painful, which are consequently called &quot;the fire pit&quot;. Here, &quot;the fire pit&quot; is used with its extended meaning that refers to the sufferings in the world.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 09:17, 29 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 太虚幻境——太虚：指虚无飘渺的太空。出自《庄子·知北游》：“是以不过乎昆仑，不游乎太虚。” 幻境：虚幻的境界。出自唐·王维《为兵部祭库部王郎中文》：“深悟幻境，独与道游。”曹雪芹将二者组合，创造了一个虚构的仙境，当寓“虚无空幻”之意。<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> “假作真”一联──意谓如果以假为真，真假必然混淆，那么真的也可能被当作假的；如果以无为有，有无必然混淆，那么有也可能被当作无。影射世人真假不分，是非不辨。<br /> <br /> “falsehood serves as genuineness” means that if regarding falsehood as genuineness, the two will be bound to get into confusion and then truth is likely to be seen as sham; this is true in the case of nothingness and reality. This verse insinuates that people fail to distinguish fact from fiction, right from wrong.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:24, 29 November 2021 (UTC)<br /> <br /> “Falsehood serves as genuineness” means that if regarding falsehood as genuineness, the two will be bound to get into confusion and then truth is likely to be seen as sham; if nothing is taken as something, then there is bound to be confusion, and then something may be regarded as nothing. This verse insinuates that people fail to distinguish fact from fiction, right from wrong.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 14:30, 29 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 有命无运──古人认为人的先天禀赋的贵贱寿夭为“命”，而现实生活中的遭遇为“运”。“有命无运”就是虽有好的禀赋，却无好的机遇，所以将终生坎坷。<br /> <br /> Destiny without fortune -- ancient people believe that a person's birth and life expectancy are &quot;destiny&quot;, while what happens to them in real life is &quot;fortune&quot;. &quot;To have a destiny but no fortune is to have good gifts but no good opportunities, so one will have a difficult life.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 14:23, 29 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> “惯养”一联──菱花：指英莲将来改名香菱。空对雪澌澌：隐喻英莲将遭受冷落乃至虐待。 雪：“薛”的谐音，指薛蟠。<br /> <br /> One of the couplet &quot;guanyang&quot;--&quot;''linghua''&quot;（water chestnut）：it refers to Yinglian will change her name into &quot;XiangLing&quot;.&quot;空对雪澌澌&quot;(kong dui xue si si)metaphorically means Yinglian will be ignored and even abused. &quot;雪&quot;(xue) is homophonic with &quot;薛&quot;(xue) which points to XuePan.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 06:47, 29 November 2021 (UTC)<br /> <br /> The couplet &quot; to be spoiled&quot;--linghua（water chestnut）refers to that Yinglian would rename to XiangLing. And snow melting away metaphorically means Yinglian will be ignored and even abused. Snow( pronounced as xue in Chinese)is homophonic with Xue which refers to XuePan.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 11:42, 29 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 澌澌：落雪的声音，形容大雪。 “菱花”两句暗指英莲虽被爹娘娇惯，将来却做薛蟠之妾，而且将受到冷落乃至虐待。 此联隐喻甄英莲及其家庭的命运。<br /> <br /> Gurgling: the sound of snow falling, used to describe heavy snow. The phrase “Ling Hua”(Water Chestnut) implies that although Ying Lian was spoiled by her parents, she would become Xue Pan's concubine and would be snubbed and even abused by him in the future. This couplet metaphors the fate of Zhen Yinglian and her family.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 11:46, 29 November 2021 (UTC)<br /> <br /> Gurgling: the sound of snow falling, used to describe heavy snow. The “Ling Hua” implies although Yinglian was coddled by her parents, she would marry Xue Pan as a concubine in the future and would be neglected and even abused. This couplet metaphors the fate of Yinglian and her family.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 08:28, 29 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> “好防”一联：此联暗指后文甄士隐家将于三月十五日遭火灾。三劫──佛教用语。“三阿僧祇劫”的省略。指菩萨修成正果所需的时间。泛指极长的时间。<br /> <br /> The couplet “Being on guard” implies the content of following text that Zhen Shiyin’s home would suffer a fire disaster on 15th Mar. Three misfortunes in life, a Buddhism term, is the abbreviation of “San E Seng Du JIe”, that is, the time for a Budhisattva to get to the promised land, and it refers to a long time in general.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 08:14, 29 November 2021 (UTC)<br /> <br /> The couplet “take precautions”alludes that in the following paragraphs, Zhen Shiyin’s house will be ravaged by fire on March 15th. “Three Tribulations”, a Buddhist term, is the omitted form of “Three Longstanding and Formidable Tribulations”, which refers to the time it takes for a Bodhisattva to achieve the fruition. It is used to illustrate extremely long period of time in a general sense.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:55, 29 November 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 北邙山──又作“北芒山”。本名邙山，因在洛阳之北，故名。东汉、魏、晋时王侯公卿多葬于此，后世即成为墓地的代称。<br /> <br /> Beimang Mountain is also known as “North Mang Mountain”. Originally called Mang Mountain, it gets its existing name for the reason that it lies in the north of Luoyang in Henan Province. In the Eastern Han, Wei and Jin Dynasties, it boasted the burial ground of the feudal aristocrats, and later became synonymous with the cemetery.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 02:53, 29 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> “然生得”四句──意谓贾雨村生得一副福相。古人以为“腰圆背厚”、“面阔口方”、“剑眉星眼”、“直鼻方腮”皆为福相的特征，而贾雨村兼有，故下文说“怪道又说他必非久困之人”。此为贾雨村将来飞黄腾达作铺垫。<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 口占五言一律──意谓随口念出五言律诗一首。 口占：口头吟诗吟词。 五言律：“五言律诗”的简称，亦简称“五律”。诗体之一。<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 即每句五字的律诗，每首共八句四十字。如果每句七字，则称“七言律诗”，简称“七言律”或“七律”。如果每首超过十句(不论五言、七言)，则称“排律”或“长律”。<br /> <br /> This is a rhyme of five words per stanza, with eight stanzas of forty words each. If each stanza is seven words long, the poem is called a &quot;seven-word rhyme&quot;, or &quot;seven-word rhyme&quot; for short. If each stanza is longer than ten (whether five or seven), the poem is called a &quot;line of rhythm&quot; or &quot;long rhythm&quot;.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 04:36, 29 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 因其有一整套严格的格律规定，故称“律诗”。“未卜”一联──未卜：不可预知。 三生愿：指婚姻。 频：时时刻刻。 <br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 此联是贾雨村自谓欲与甄家丫鬟(后文才交代其名字为娇杏)结姻的愿望不知能否实现，因而增添了一种无法摆脱的愁绪。“自顾”一联──自顾风前影：这里化用了“顾影自怜”一典。<br /> <br /> This couplet is an expression of Jia Yucun who wanted to get married with Zhen’s maid(later mentioned her name as Jiao Xing which implied that she was lucky). But he didn’t know whether this wish can be achieved and thus added an inextricable melancholy. The couplet “Self-pity”——looking at the shadow in the wind: it cited the allusion of “Gu Ying Zi Lian” with its meaning of looking at one’s shadow and lamenting himself. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:37, 29 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 典出晋·陆机《赴洛道中作二首》其一：“伫立望故乡，顾影凄自怜。”意谓看着自己的身影也觉可爱。表示自我欣赏。 堪：能够或配得上之意。<br /> <br /> This expression is from a poem group ''Two Poems Written in the Tour to Luoyang'' written by Lu Ji，a poet of Jin dynasty : when I stand looking towards the direction of my hometown, my shadow looks so pityful that I can not help feeling sad. (伫立望故乡，顾影凄自怜。) This verse means when you look at your shadow, you think it is lovely, referring to a kind of self-appreciation. Kan(堪): means being able to do something or deserving something.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:20, 29 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 月下俦：这里化用了唐·李复言《续玄怪录·定婚店》的故事：唐人韦固夜过宋城，见一老翁在月下翻看簿册，问之，才知是婚姻簿子。老翁并携赤绳，言其一旦用此赤绳系住一男一女之足，二人必成夫妻。后人即把“月下老人”奉为婚烟之神。<br /> <br /> Marriage below the moon: This was borrowed from the story of ''The Sequel of Xuanguai Lu • Dinghun Dian'' by Li Fuyan in Tang Dynasty: When Wei Gu of the Tang Dynasty passed by Song city at night, he saw an old man reading through a thin book under the moon. After asking him, he knew it was a marriage book. The old man was also holding a red line and claimed that once a man and a woman's feet were tied with this red rope, they would get married. Then “the old man under the moon” was worshiped as Hymen by the later generation.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:18, 29 November 2021 (UTC)<br /> <br /> Marriage below the moon: it was borrowed from the story of ''The Sequel of Xuanguai Lu • Dinghun Dian'' by Li Fuyan in Tang Dynasty: When Wei Gu of the Tang Dynasty passed by Song city at night, he saw an old man reading through a thin book under the moon. After asking him, he knew it was a marriage book. The old man was also holding a red line and claimed that once a man and a woman's feet were tied with this red rope, they would get married. Then “the old man under the moon” was respected as Hymen by the later generation.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:46, 29 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这里是成婚之意。此联是贾雨村一面顾影自怜，一面暗想：将来谁能做我的配偶？“蟾光”一联──蟾光：月光。<br /> <br /> Here it means to get married. This association is the reflection of Jia Yucun‘s one side of self-pity, and one side of thinking: who can be my mate in the future? A antithetical couplet “Changuang” -- Changuang : Moonlight.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:44, 29 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 因相传月宫中有蟾蜍，故称。又暗用“蟾宫折桂”的成语。晋·郤诜获得举贤良方正对策第一名后，对晋武帝说：“臣举贤良对策，为天下第一，犹桂林之一枝，若昆山之片玉。”(事见晋·王隐《晋书》、通行本《晋书·郤诜传》)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 唐人将“折桂”之“桂”傅会为神话传说中月宫之“桂”，遂产生了“蟾宫折挂”这一成语。事见宋·叶梦得《避暑录话》卷下：“世以登科为‘折桂’，此谓郤诜对策东堂，自云‘桂林一枝’也。自唐以来用之……其后以月中有桂，故又谓之‘月桂’。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 而月中又言有蟾，故又改桂为蟾，以登科为‘登蟾宫’。”参见第九回“蟾宫折桂”注。 玉人：美人。这里暗指娇杏。<br /> 而月中又言有蟾，故又改桂为蟾，以登科为‘登蟾宫’。”参见第九回“蟾宫折桂”注。 玉人：美人。这里暗指娇杏。<br /> In the middle of the moon, it was said that there were toads, so it was changed from cinnamon to toad and &quot;passing civil examinations&quot; is thought as &quot;entering the toad palace&quot;. we can see the ninth note &quot;pluck cinnamon flowers in the Palace of the Toad&quot;. Jade man: beauty. This implies Lucky.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 05:41, 30 November 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 此联是贾雨村借月光而隐寓两层意思：一是希望自己能像月光那样到楼上去看他倾心的娇杏；二是企盼自己一旦金榜题名，必定先向娇杏求婚。<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> “玉在”一联──玉在椟中求善价：典出《论语·子罕》：“子贡曰：‘有美玉于斯，韫椟而藏诸？求善贾而沽诸？’子曰：‘沽之哉，沽之哉！我待贾者也。’”<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> (斯：此，这里。韫椟：收藏在柜子或木匣里。贾：一说为商人，一说通“价”，皆通。沽：出售，卖掉。)后人即以“椟玉”、“椟藏”或“待贾而沽”、“待贾沽”、“待贾”、“待沽”等来比喻怀才待用或待时出山的人。 <br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 钗于奁内待时飞：典出汉·郭宪《洞冥记》卷二：汉武帝元鼎元年，宫中起造招仙阁，有神女以玉钗赠汉武帝，帝赐与赵婕妤。至汉昭帝元凤年间，宫人欲毁之，将匣子打开时，玉钗化白燕飞去。这里的意思与“玉在椟中求善价”相同。<br /> <br /> &quot;The hairpin in the toilet box is waiting to fly&quot; comes from the book of ''The Nether World'' by Guo Xian of the Han Dynasty Volume 2: in the first year of the Yuan Ding of Emperor Wu of the Han Dynasty, the palace started to build the Zhaoxian Pavilion. A goddess presented a jade hairpin to Emperor Wu of the Han Dynasty, and the Emperor gave it to Zhao Jieyu. During the reign of emperor Zhao of the Han Dynasty, when the palace people wanted to destroy it, they opened the box, and the jade hairpin turned into a white swallow and flew away. The meaning here is the same as &quot;the jade in the pot is seeking for good price&quot;.<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 此联表明贾雨村雄心勃勃，信心十足，以为自己犹如椟中之玉、匣中之钗，虽然暂时落魄，将来定能仕途得意，飞黄腾达。<br /> <br /> This part shows that Jia Yucun is ambitious and confident. He feels like a jade and hairpin in a box. Although he is down and out for the time being, he will be successful in his career in the future.<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 芹意──谦词。典出《列子·杨朱》：从前有人觉得芹菜味美，即向乡绅推荐并称赞，乡绅一尝，味道却很差，胃里也不舒服，在场的人都抱怨他，使他十分羞惭。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 后即以“芹意”、“芹献”、“献芹”、“芹曝”、“献曝”、“美芹”等代称菲薄的礼物。飞觥(gōng功)献斝(jiǎ假)──形容酒席间频频举杯、互相劝饮的热闹景象。觥、斝：是古代的两种酒器，这里泛指酒杯。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 飞觥：挥舞酒杯。献斝：本义为酒席上行酒令规定的饮酒杯数，这里引申为劝饮。“时逢三五”一诗──三五：十五日。<br /> <br /> <br /> == Headline text ==<br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 这里指农历八月十五日中秋节。 满把清光：形容月光皎洁而明亮。 护玉栏：玉雕栏杆沐浴在月光之中。<br /> <br /> The fifteenth refers to the Mid Autumn Festival on August 15th of the lunar calendar. The full moonlight: described the moonlight as bright and pure. Bathing jade balustrades: it refers to the jade balustrades bathed in the moonlight.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 06:51, 29 November 2021 (UTC)<br /> <br /> <br /> It refers to the Mid Autumn Festival on August 15th of the lunar calendar. The full moonlight: describing the moonlight as bright and clear. Bathing jade balustrades: the jade balustrades is bathed in the moonlight.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:36, 29 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 此诗表示贾雨村的雄心壮志，即希望自己像高高在上的中秋之月，令万人仰慕。这是贾雨村仕途得意、飞黄腾达的预兆。“飞腾”两句──飞腾：飞黄腾达。接履：义同“接踵”。接二连三、接连不断之意。意谓将不断高升。<br /> <br /> This poem shows Jia Yuncun's ambition to be admired by thousands of people like the mid-autumn moon hanging high in the sky. This is the omen of his bright official acreer and great success in future.<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 云霄：比喻高官显宦。这两句是说贾雨村的即兴诗就是其仕途得意、飞黄腾达的预兆。大比──隋、唐以后科举考试的泛称。以其为全国考生参加的考试，故称。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 这里指最高一级的会试。明、清时代的科举考试每三年举行一轮，分为三级：头一年为院考，考生为府、县童生，考取者为生员，通称秀才；次年为乡试，考生为一省的生员(秀才)和在国子监肄业的监生，考取者为举人；<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 第三年为会试，考生为全国的举人，考取者为贡士，贡士再经殿试考中者为进士。春闱一捷──这里指考取进士。春闱：指会试。以其在春天举行，故称。 <br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 闱：这里指科举考试的考场。捷：本义为战胜、成功，引申为科举及第。黄道之期──即黄道之日。指六吉辰值日之日。《协纪辨方书·卷七·黄道黑道》)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 称：青龙、明堂、金匮、天德、玉堂、司命等六辰为吉神，此六辰值日的日子，诸事皆吉，故称 “黄道吉日”。投谒(yè叶)──本义为投递名帖求见。这里引申为持荐书投拜，以期关照。<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 谒：晋见。黑道──“黑道日”的略称。六凶辰值日之日诸事皆凶，故称“黑道日”。见《协纪辨方书·卷七·黄道黑道》：“天刑、朱雀、白虎、天牢、玄武、勾陈者，月中黑道也。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 所理之方，所值之日，皆不可兴土功、营屋舍、移徙、远行、嫁娶、出军。”社火花灯──这里指元宵节表演各种杂耍，张挂各种灯笼。 <br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 社火：逢年过节百姓举行酬神赛会，表演各种杂耍，以示庆贺，并兼娱乐。 社：土地社。引申以泛指神。鹑(chú n纯)衣──典出《荀子·大略》：“子夏贫，衣若县鹑。”(县：通“悬”。)<br /> <br /> SheHuo(社火): on every New Year's festivals, people hold big rallies for pilgrimage and perform various acrobatics to celebrate and entertain. She(社): Land agency. Extended to refer to God in general. Quail(&quot;鹑&quot;chú n equals &quot;纯&quot;) clothes - comes from ''Xunzi: The Outline'': &quot;Zi Xia is poor, and his clothes are like hanging(县) quails.&quot; (&quot;县&quot;xian equals &quot;悬&quot;xuan.)--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 15:12, 28 November 2021 (UTC)<br /> <br /> SheHuo(社火): on every New Year's festivals, people hold big rallies for pilgrimage and perform various acrobatics to celebrate and entertain. She(社): Land agency. Extended to refer to God in general. Quail(&quot;鹑&quot;chú n equals &quot;纯&quot;) clothes - comes from ''Xunzi: The Outline'': &quot;Zi Xia is poor, and his clothes are like hanging(县) quails.&quot; (&quot;县&quot;xian equals &quot;悬&quot;xuan.)--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 01:57, 29 November 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 比喻破烂的衣服。因鹌鹑羽稀秃尾，十分难看，故以为喻。笏满床──典出《旧唐书·崔神庆传》：“开元中，神庆子琳等皆至大官，群从数十人，趋奏省闼。每岁时家宴，以一榻置笏，重叠于其上。”<br /> A metaphor for tattered clothes. It is used as a metaphor for a quail's sparse feathers and bald tail, which is very unsightly. The bed was full of wats（笏满床）- from &quot;The Old Book of Tang - Cui Shenqing&quot;: &quot;In the middle of Kaiyuan, Shenqing's sons, Lin and others, were all great officials, with dozens of people from the group, and tended to play the provincial office. Whenever there was a family banquet, a couch was placed with wats overlapping on it.&quot;--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 01:52, 29 November 2021 (UTC)<br /> <br /> A metaphor for ragged clothes. It is used as a metaphor for a quail's sparse feathers and bald tail, which is very uncomely. The bed was full of wat boards- from &quot;The Old Book of Tang - Cui Shenqing&quot;: &quot;In the middle of Kaiyuan, Shenqing's sons, Lin and others, were all great officials, with dozens of people from the group, and tended to play the provincial office. Whenever there was a family banquet, a couch was placed with wats overlapping on it.&quot;--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 08:23, 29 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 形容满门为官。 笏：亦名“手板”。是旧时朝臣上朝时手持的一种狭长板子，以象牙或木、竹制成，上面可以记事备忘。<br /> <br /> Describe all people in a house as officials. Wat board: also known as &quot;hand board&quot;. It is a long and narrow board held by the old courtiers when they went to the court. It is made of ivory, wood and bamboo. You can keep notes on it.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:50, 29 November 2021 (UTC)<br /> <br /> It means that the whole family are officials. Scepter board: also known as “hand board”, which is a long and narrow tablet held before the breast by officials when received in audience by the emperor. It is made of ivory, wood and bamboo. People can keep notes on it to remember things.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 08:05, 29 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 陇头──坟头。 陇：通“垄”。坟墓。《礼记·曲礼上》：“适墓不登垄。”郑玄注：“垄，冢也。”<br /> <br /> Long Tou—tomb. Long(陇)—similar to Long(垄)，the grave. Quli in the Book of Rites:“Don’t climb to the grave.” Zheng Xuan annotates:“Long, a grave.”--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:48, 29 November 2021 (UTC)<br /> <br /> Long Tou— the tomb. Long(陇)— the same as Long(垄)，the grave. Quli in the Book of Rites:“Don’t climb to the grave when you exactly see the grave.” Zheng Xuan annotates:“Long, a grave.”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:32, 29 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 强梁──典出《墨子·鲁问》：“譬有人于此，其子强梁不材，故其父笞之，其邻家之父举木而击之。”原指为人强横凶暴，胡作非为。引申为强盗。<br /> <br /> Qing Liang—derives from Mo Zi: “ For example, there is a man whose son is cruel and unpromising. Therefore, his father beats him, and the neighbor’s father also raised a stick and struck him.” It originally means one is cruel ferocious and commit any outrages. Extension for the bandit.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 07:26, 29 November 2021 (UTC)<br /> <br /> Qiang Liang-derives from ''Mo-tse: Lu's questions'':&quot;For instance, there is a son who is too strong to be useful. The father teaches him by whipping him with a bamboo stick. When the old man next door saw this, he raised his stick and beat the son severely.&quot; The word originally refers to people who are very violent and commit many outrages. Later it was extended to mean robber. --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:56, 29 November 2021 (UTC)<br /> <br /> [[File:Example.jpg]]==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 择膏粱──意谓挑选富贵人家的子弟做女婿。 膏粱：“膏粱子弟”的略称。意谓吃肉类和细粮(泛指精美食物)人家的子弟。<br /> <br /> To choose a rich fatty diet means to choose the son of a rich man as a son-in-law. Rich fatty meals: Abbreviation for &quot;the son of a rich and important family&quot;. It means the children of rich family who eat meat and fine grains （generally refers to exquisite food).<br /> --[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:24, 29 November 2021 (UTC)<br /> <br /> “择膏梁” means choosing a son-in-law from a rich family. 膏梁: the abbrevation of &quot;膏梁子弟&quot;. It means the children of family who eat meat and fine grain (generally referring to delicate food).--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 06:27, 30 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 泛指富贵人家的子弟。“因嫌”二句──嫌纱帽小：意谓嫌官小。纱帽：旧时纱制的官帽。<br /> <br /> It generally refers to the children of wealthy parents. The phrase &quot;因嫌&quot; is unsatisfied with the small gauze hat, which denotes the petty officials. The gauze hat: an official hat made of yarn in ancient.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 06:15, 30 November 2021 (UTC)<br /> <br /> Refers to the children of wealthy families in general. &quot;Therefore, discontent&quot; the two words mean that the yarn hat is too small, and it is a metaphor that the official is too small. Yarn Hat: An official hat made of yarn in the old days.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 02:05, 29 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 锁枷扛：泛指犯罪坐牢。 锁枷：两种刑具。 这两句是说因嫌官小而贪赃枉法，以致犯罪入狱，披枷戴锁。<br /> <br /> Shackle uplift: refers to jail for crimes in general. Shackles: Two types of instruments of torture. These two sentences mean that because of the petty officials, they were corrupt and broke the law, leading to crimes and imprisonment.<br /> <br /> Shackle uplift: refers to jail for crimes in general. Shackles: Two types of torture instruments. These two sentences mean that because of the low post , they were corrupt and broke the law, spending the rest of their life in a prison in chains.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:45, 29 November 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> “昨怜”二句──紫蟒：绣蟒紫袍。以其为旧时高官之礼服，故借喻高官。 这两句是说从贫穷到富贵只是转眼间的事。喻世事变幻无常。<br /> <br /> &quot;Yesterday's pity&quot; -These two sentences mean that from poverty to rich is only a matter of time. It refers to the impermanence of life.<br /> purple python ：the purple embroidered robe.Ancient official dress, here refers to the high official.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:32, 29 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 反认他乡是故乡──意谓人生在世，不过是匆匆过客，而人们却当作了自己的故乡，以至忙忙碌碌，争名夺利。等到呜呼哀哉，还是赤条条一身而去。所以下文说“甚荒唐，到头来，都是为他人作嫁衣裳”。<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 面善──面熟。 善：熟悉，知道，了解。《礼记·学记》：“不陵节而施之谓孙(逊)，相观而善之谓摩。”孔颖达疏：“善，犹解也。”<br /> <br /> Good face - familiar face. Good: familiar, knowing, understanding. 《The book of rites · Student reporters 》: &quot;Teaching without exceeding students' acceptance is called &quot;step by step&quot;. Seeing each other's (works) and feeling good, learning from each other is called &quot;&quot; Kong yingdashu said: &quot;if you are good, you still understand.&quot;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:33, 28 November 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 贾夫人仙逝扬州城，冷子兴演说荣国府<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 却说封肃听见公差传唤，忙出来陪笑启问。<br /> When Zhen Shiyin's father-in-law Feng Su heard the government's servants call him, he quickly came out and greeted them with a smile.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 那些人只嚷：“快请出甄爷来！”<br /> Those people just yelled: &quot;Please come out, Master Zhen!&quot;<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 封肃忙陪笑道：“小人姓封，并不姓甄。<br /> Feng Su hurriedly laughed and said, &quot;The villain's surname is Feng, not Zhen.<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 只有当日小婿姓甄，今已出家一二年了。<br /> Only the youngest son-in-law, Chen, has been married for 12 years.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 12:13, 30 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 不知可是问他？”<br /> I don't know, but can you ask him?<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 那些公人道：“我们也不知什么真假，既是你的女婿，就带了你去面禀太爷便了。”<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 大家把封肃推拥而去。<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 封家各各惊慌，不知何事。<br /> English: Feng's family were all very frightened. They didn't know what had happened<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 至二更时分，封肃方回来。<br /> <br /> ==Öncü 202121080008==<br /> <br /> 众人忙问端的，他说道：“原来新任太爷姓贾名化，本湖州人氏，曾与女婿旧交。<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 因在我家门首看见娇杏丫头买线，只说女婿移住此间，所以来传。<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 我将缘故回明，那太爷感伤叹息了一回。<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 又问外孙女儿，我说看灯丢了。<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 太爷说：‘不妨，待我差人去，务必找寻回来。’</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211124_homework&diff=128165 2021-11-24T13:34:38Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 我很纳闷：《不自弃文》是篇名，《姬子》是书名，应该同等对待，要么都予注释，要么都不注释，为什么一注一不注呢？难道前者生僻而需要注释，后者人所共知而不必注释吗？显然不是，只能说是避难就易，这与注释的宗旨完全背道而驰。<br /> I wonder that since No Self-surrender is the title of the passage and Jizi is the title of the book, which should be treated equally, why did the situation happened that one annotated while one did not? Did the former need to be annotated while the latter is known to all without having to be annotated? Obviously, it is for choosing the easier way, which is completely contrary to the purpose of the annotation.<br /> <br /> I wonder: &quot;don't abandon yourself&quot; is the title, and &quot;Ji Zi&quot; is the title of the book. It should be treated equally, either annotated or not annotated. Why not annotate one note at a time? Is it true that the former is remote and needs annotation, while the latter is well known and does not need annotation? Obviously not, it can only be said that it is easy to avoid difficulties, which is completely contrary to the purpose of the notes. <br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 07:01, 24 November 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 那怕注为“《姬子》不详”，也还不失为态度诚实。老实说，起初我对《姬子》也一头雾水，因为见所未见，闻所未闻。但根据我自定的注释原则，我不能回避。<br /> <br /> Even if it is noted as &quot;Ji Zi&quot; unknown &quot;, it can be regarded as an honest attitude. To be honest, at first I was confused about Ji Zi, because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:20, 21 November 2021 (UTC)<br /> <br /> Even if it is noted as &quot;unknown Ji Zi&quot; , it can still be regarded as an honest attitude. To be honest, at first I was confused about ''Ji Zi'', because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:36, 22 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 于是我首先求助于《中国古典数字工程》，肯定了中国根本不存在《姬子》这么一本书，完全是曹雪芹所杜撰，正如《古今人物通考》、《中国历代文选》都是曹雪芹杜撰一样。其次，我记得俞平伯先生有一篇专门解释《姬子》的文章，但文章的题目、发表时间以及文章内容却不记得了。经过两天的翻箱倒柜，我终于找到了这篇文章，它的题目是《读〈红楼梦〉随笔》第九节《姬子》，初载于《文汇报》1954年1月25日；又收入《红楼梦研究参考资料选辑》第二辑，人民文学出版社1973年11月出版。<br /> <br /> Therefore, I first made reference htiw &quot;Chinese Classical Digital Engineering&quot; and confirmed that there was no such a book called &quot;Ji Zi&quot; in China, which was completely written by Cao Xueqin, just as cao Xueqin wrote &quot;General Examination of Ancient and Modern Characters&quot; and &quot;Selected Chinese Writings in Past Dynasties&quot;. Secondly, I remember that Mr. Yu Pingbo had a special article explaining ''JiZi'', but I do not remember the title, publication time and content of the article. After two days of searching, I finally found this article. Its title is ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion''. It was first published in Wenhui Daily on January 25, 1954. It was also included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:46, 22 November 2021 (UTC)Chen Huini<br /> <br /> So, I firstly searched ''Chinese Classical Digital Engineering'' and confirmed there was no such a book called &quot;Ji Zi&quot; in China. This book was completely made up by Cao Xueqin like the same thing he did to ''General Examination of Ancient and Modern Characters'' and ''Selected Chinese Writings in Past Dynasties''.Then, I recalled that Mr. Yu Pingbo especially wrote an article to explain ''Ji Zi'', but I didn't remember the title, publication time and content.After two days of searching, I finally found it. The title of it was ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion'' which was first published in Wenhui Daily on January 25, 1954. and then was included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:20, 24 November 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 据俞先生在文章中说：姬子书到底是部什么书呢，谁也说不上来。特别前些日子把这一回书选为高中国文的教材，教员讲解时碰到问题，每来信相询，我亦不能对。但经过研究，他还是写了这篇文章，作为回答。<br /> <br /> According to Mr.Yu in his article: nobody can tell what book ''Ji Zi'' really is. Moreover, this chapter of ''A Dream in Red Mansions'' with the name ''Ji Zhi'' has been selected as the reading material of the high school,and I can't say anything when the teacher who failed to explain it in the classroom come to me.But after careful research, he still write an article to reply this question.<br /> <br /> According to Mr. Yu in his article: nobody can tell what book ''Ji Zi'' really is. In particular, this chapter was selected as a reading material for the Chinese language in high school some days ago, the teachers encountered problems when explaining it, and they wrote to me every time to ask about it, but I couldn't get it right. But after researching, he wrote this article as an answer.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:37, 23 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 他的结论有三点：其一，《姬子》是“作者杜撰”，并以第三回的《古今人物通考》也是杜撰而作为佐证。其二，“这原来是一个笑话”，是探春“拿姬子来抵制”宝钗用以压人的朱子和孔子，而“比朱子孔子再大，只好是姬子了。殆以周公姓姬，作为顽笑”。<br /> <br /> There are three points in his conclusion: one, ''Ji Zi'' is &quot;the author fabricated&quot;, and to the third round of &quot; the general examination of ancient and modern characters&quot; is also fabricated and as proof. Second, &quot;this turns out to be a joke&quot;, is Tanchun &quot; take ''Ji Zi'' to resist&quot; Baochai and used to press people by citing Zhu Zi and Confucius, and &quot;higher level than Zhu Zi and Confucius can only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:35, 23 November 2021 (UTC)<br /> There are three points in his conclusion: first, ''Ji Zi'' is &quot;fabricated by the author&quot;, and can be proved by the fabrication of the third round of &quot; the general examination of ancient and modern characters&quot;. Second, &quot;this turns out to be a joke&quot;, which Tanchun &quot; held ''Ji Zi'' to resist” Baochai who used to press her by citing Zhu Zi and Confucius, but “requiring higher level than Zhu Zi and Confucius, there’s only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.”--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 12:25, 23 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 其三，“有人或者要问为什么净瞎捣乱，造书名？我回答：这是小说。”《中国古典数字工程》可以证明俞先生的“杜撰说”是正确的，因此我把俞先生的意见用以注释《姬子》。<br /> Thirdly, &quot;Someone may ask why messing around and making a title? I replied: This is a novel. &quot;It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s “theory of fabrication” is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Jizi''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 04:56, 23 November 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 据我所知，现在有人搜集了周公的几篇佚文，将其编为集子，按照《老子》、《庄子》、《孟子》之类的惯例，即命名为《姬子》，但这与曹雪芹毫不相干，《红楼梦》中的《姬子》书名绝对是杜撰。此外，有的注本虽然对《不自弃文》作了注释，却只是简述该文的大意，而没有注出曹雪芹的深刻用意。原来朱熹的徒子徒孙认为此文格调低下，有失朱夫子的身份，故将此文排除在众多朱熹文集之外，只有明·朱培编《文公大全集补遗》卷八从抄本《朱熹家谱》中引录，另有《朱子文集大全类编·卷二一·庭训》亦予收录。<br /> <br /> As far as I know, someone collected several lost articles of Duke of Zhou, edited them into an anthology and named it ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretation to ''No Self-surrender'', they just told the main idea of this article rather than annotating the deep meaning made by Cao Xueqin. In fact, disciples and followers of Zhu Xi thought the style of this passage beneath his dignity is very low, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the eighth roll of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of ''Zhu Xi’s Genealogy''. In addition, it is also included in ''Complete Works of Zhu Tzua•Roll Twenty-one•Home Hearing''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:47, 21 November 2021 (UTC)<br /> <br /> As far as I know, now someone collected several lost articles of Duke of Zhou and edited them into a collection that was named ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretations to ''No Self-surrender'', they just briefly described the main idea of this article rather than annotating the deep meaning of Cao Xueqin. In fact, disciples and followers of Zhu Xi thought this passage was low in style and demeaned Zhu Xi, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the Book Eight of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of Zhu Xi’s Genealogy. In addition, ''Complete Works of Zhu Tzua• Book Twenty-one•Home Hearing'' was also included.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:07, 22 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 曹雪芹借宝钗之口说出这篇少见的文章，一则以显示宝钗无书不读，再者也暗示自己博览群籍，同时也对那些自封的朱熹卫士予以调侃。可见曹雪芹即使开玩笑，也非闲笔，总有一定的用意。（详见注释）鉴于所要注释的词语性质不同，因此对注文的要求也有所不同。<br /> <br /> Saying this rare writing through Precious Hairpin Marshgrass, on the one hand Cao Xueqin showed her strong love of reading as well as implied own extensive reading, and on the other, he played off those self-appointed guards of Zhu Xi. Obviously, his joking is not casual but absolutely with some profound meaning.(see annotations) The nature of words annotated is different, so the requirements for explanatory notes are different as well.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 02:41, 22 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 其一，对于一般的疑难词语，重在疏通文意，多不引经据典，追根溯源。其二，对于成语、典故，则既要注明其出典，又要解释其本义，还要说明其引申义或比喻义。其三，对于各种名物（如建筑、服饰、官署、官职、琴棋书画、医卜星相等），则力求变专门术语为通俗语言，以利读者理解。<br /> <br /> Firstly, as for normally confusing words, the emphasis is on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for all kinds of physical objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:24, 24 November 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 其四，对于历史名人，则注明其所在朝代、简历及突出事迹。对于传说人物，则注明其出处及相关故事。其五，对于珍禽异兽、奇花异卉等，则注明其出处来历、奇异之处及相关故事。<br /> <br /> Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and animals, unusual flowers and different plants, etc., their origins and histories, peculiar places and related stories should be indicated.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:36, 23 November 2021 (UTC)<br /> <br /> Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and fabulous beasts, unusual flowers and different plants, etc., their origins and histories, peculiarities and related stories should be indicated.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:50, 23 November 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 其六，对于风俗、礼仪、节气等，则注明其形成沿革、具体内容。其七，对于谜语，则既要揭出谜底，又要解释谜语中的疑难词语、成语典故，还要说明谜底的根据。对于酒令，则要参照令谱，详述酒令的玩法及过程。<br /> <br /> Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and an explanation is expected to be given to the answer as well as to difficult words, idioms and allusions in the riddle. Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:51, 23 November 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 其八，对于所引前人诗、词、曲、文等，皆要注明出处；诗、词、曲照录全文，文则节录相关的文字。其九，对于具有隐寓或暗示意味的诗、词、曲、文、成语、典故、谜语、酒令等，因其关系到故事情节的发展和人物性格、运命的描写，故除了作注释之外，还要揭示其隐藏的含义。总而言之，注文以释难为易、释疑为明为宗旨，以释义准确、释文简炼为目标。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 愿望虽然如此，但学力有限，经验欠缺，愿望能否实现，毫无把握。诚望方家指教，读者检验。<br /> <br /> 第一回 甄士隐梦幻识通灵 贾雨村风尘怀闺秀<br /> <br /> Although I wish to do so, I am not sure whether my wish can be realized because of my limited learning and lack of experience.I hope that the readers will test it.<br /> <br /> Chapter 1 Hidden Turth<br /> <br /> <br /> Although I wish to do so, I am not sure whether the wish can come true with my limited ability and experience. Sincerely hope that other authors teach something and readers check it.<br /> <br /> Chapter 1 Zhen Shiyin, in a vision, apprehends spirituality. Jia Yucun, in the windy and dusty world, cherishes fond thoughts of a beautiful maiden. --[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:21, 24 November 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 此开卷第一回也。作者自云：曾历过一番梦幻之后，故将真事隐去，而借“通灵”之说，撰此《石头记》一书也，故曰“甄士隐”云云。但书中所记何事何人<br /> <br /> This is the first chapter of the book. The author said that after going through the illusion, he prefered covering some truth and in virtue of mysticism wrote the novel ''The Story of the Stone''，so instead he used the name of Zhen Shiyin as a major speaker. But things and people noted in it--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 03:59, 23 November 2021 (UTC)<br /> <br /> This is the first chapter of the book.Subsequent to the visions of a dream which he had，on some previous occasion，experienced，the writer personally relates，he designedly concealed the true circumstances，and borrowed the attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose，he made use of such designations as Chen Shih-yin and the like. What are，however，the events recorded in this work？--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 10:19, 24 November 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 自己又云：“今风尘碌碌，一事无成。忽念及当日所有之女子，一一细考较去，觉其行止见识，皆出我之上；我堂堂须眉，诚不若彼裙钗：我实愧则有馀，悔又无益，大无可如何之日也。当此日，欲将已往所赖天恩祖德，锦衣纨袴之时，饫甘餍肥之日，背父兄教育之恩，负师友规训之德，以致今日一技无成、半生潦倒之罪，编述一集，以告天下：知我之负罪固多，然闺阁中历历有人，万不可因我之不肖，自护己短，一并使其泯灭也。<br /> <br /> The author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:42, 22 November 2021 (UTC)<br /> <br /> The author goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Thinking of them one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There had been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to hide my own shortcomings.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:34, 22 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 所以蓬牖茅椽，绳床瓦灶，并不足妨我襟怀；况那晨风夕月，阶柳庭花，更觉得润人笔墨。我虽不学无文，又何妨用假语村言敷演出来，亦可使闺阁昭传，复可破一时之闷，醒同人之目，不亦宜乎？”故曰“贾雨村”云云。<br /> <br /> &quot;Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Rainvillage Merchant.&quot;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:27, 21 November 2021 (UTC)<br /> <br /> &quot;Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Jia Yucun.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:19, 23 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 更于篇中间用“梦”、“幻”等字，却是此书本旨，兼寓提醒阅者之意。看官：你道此书从何而起？说来虽近荒唐，细玩颇有趣味。<br /> <br /> In the middle of the article, the words &quot;dream&quot; and &quot;fantasy&quot; are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:21, 23 November 2021 (UTC)<br /> In the middle of the article, the words &quot;dream&quot; and &quot;fantasy&quot; are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:33, 24 November 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 却说那女娲氏炼石补天之时，于大荒山无稽崖，炼成高十二丈、见方二十四丈大的顽石三万六千五百零一块，那娲皇只用了三万六千五百块，单单剩下一块未用，弃在青埂峰下。谁知此石自经锻炼之后，灵性已通，自去自来，可大可小。因见众石俱得补天，独自己无才，不得入选，遂自怨自愧，日夜悲哀。一日，正当嗟悼之际，俄见一僧一道远远而来，生得骨格不凡，丰神迥异，来到这青埂峰下，席地坐谈。It is said that, once upon a time, when Nuwa was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, its spirit has been passed. It can be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:34, 24 November 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 见着这块鲜莹明洁的石头，且又缩成扇坠一般，甚属可爱。那僧托于掌上，笑道：“形体倒也是个灵物了，只是没有实在的好处。须得再镌上几个字，使人人见了，便知你是件奇物。<br /> <br /> It was lovely to see this bright and clean stone shrinking like a fan. Resting on his palm, the monk smiled and said, &quot;The body is a spiritual being, but it has no real benefit. Words had to be engraved so that everyone could see you and know that you were a wonder.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 15:01, 20 November 2021 (UTC)<br /> Looking at this bright and clean stone shrinking like a fan, which is so lovely, with the stone on his palm the monk smiled and said, &quot;Your body is a spiritual being, but ihas no real benefits. Words should be engraved so that everyone could see you and know that you are a wonder.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:42, 24 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 然后携你到那昌明隆盛之邦、诗礼簪缨之族、花柳繁华地、温柔富贵乡那里去走一遭。”石头听了大喜，因问：“不知可镌何字？携到何方？望乞明示。”那僧笑道：“你且莫问，日后自然明白。”<br /> Then take you there, a city-state of prosperity, a family of scholar, a place of flowers and willows. After listening, Stone asked rejoicingly: “I do not know what word I can write? Where I will be taken to? I hope get your instruction.” The monk smiled, “You do not rush into answer, and you will know it some day.”--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:24, 24 November 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 说毕，便袖了，同那道人飘然而去，竟不知投向何方。又不知过了几世几劫，因有个空空道人访道求仙，从这大荒山无稽崖青埂峰下经过，忽见一块大石，上面字迹分明，编述历历。空空道人乃从头一看，原来是无才补天，幻形入世，被那茫茫大士、渺渺真人携入红尘、引登彼岸的一块顽石：上面叙着堕落之乡、投胎之处，以及家庭琐事、闺阁闲情、诗词谜语，倒还全备。<br /> <br /> Having concluded these words, he put the stone in his sleeve, and proceeded on his journey, in company with the Taoist priest. No one knows where he took the stone. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, named K'ung K'ung, passed, during his researches after the eternal reason and his quest after immortality, by these Ta Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly seeing a large stone, on the surface of which the handwriting on it is clear and the calendar is compiled, K'ung K'ung examined them from first to last. They, in fact, explained how that this stone had originally been devoid of the properties essential for the repairs to the heavens, how it would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other bank (across the San Sara). On the surface, it describes the land of degeneration, the place of reincarnation, as well as family trivia, boudoir leisure, poetry, riddles, which could not be ascertained.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 04:54, 24 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 只是朝代年纪，失落无考。后面又有一偈云：无才可去补苍天，枉入红尘若许年。此系身前身后事，倩谁记去作奇传？<br /> <br /> But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:<br /> Lacking in virtues to mend the azure skies, <br /> in vain I have been into the mortal world for many years. <br /> These facts are of a former and after life,<br /> but who will record a strange legend for me?--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:57, 24 November 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 空空道人看了一回，晓得这石头有些来历，遂向石头说道：“石兄，你这一段故事，据你自己说来，有些趣味，故镌写在此，意欲闻世传奇。据我看来：第一件，无朝代年纪可考；第二件，并无大贤大忠理朝廷、治风俗的善政，其中只不过几个异样女子，或情或痴，或小才微善。我纵然抄去，也算不得一种奇书。”<br /> <br /> As the Taoist priest named Kongkong once has examined the stone, he had some idea about the story on it, and then said to the stone, &quot;Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 09:02, 21 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 石头果然答道：“我师何必太痴？我想历来野史的朝代，无非假借汉、唐的名色；莫如我这石头所记，不借此套，只按自己的事体情理，反倒新鲜别致。况且那野史中，或讪谤君相，或贬人妻女，奸淫凶恶，不可胜数；更有一种风月笔墨，其淫秽污臭，最易坏人子弟。<br /> <br /> The stone answered: “Why are you so stubborn? I think the dynasties of unofficial history are nothing more than under the guise of Han, Tang. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Moreover, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are the most likely to have a bad influence on the younger generation.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:54, 24 November 2021 (UTC)<br /> <br /> The stone answered: “Why are you so stubborn? I think the dynasties recorded in the unofficial histories are nothing more than under the guise of Han and Tang Dynasty. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Besides, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are most likely to have a bad influence on the younger generation.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:10, 24 November 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 至于才子佳人等书，则又开口文君，满篇子建，千部一腔，千人一面，且终不能不涉淫滥。在作者不过要写出自己的两首情诗艳赋来，故假捏出男女二人名姓；又必旁添一小人拨乱其间，如戏中小丑一般。更可厌者，之乎者也，非理即文，大不近情，自相矛盾。<br /> <br /> As for the books about the talented and the beauties, they talked about Wen and Jun, the pages were also full of Zi and Jian. A thousand volumes present the same thing, and a thousand person are also in the same character. Moreover, they cannot avoid to some licentious things. The authors, who had to write several sentimental odes and elegant ballads, had falsely invented the names of both men and women, and also some bad guys who like a clown in a play made some troubles in there. As for the annoying men, they had nothing in their minds and talked about Li and Wen, which had no link with the targeted things and paradoxical in the whole.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:53, 22 November 2021 (UTC)<br /> As for books related to talented scholars and beautiful ladies, he also talked about Wenjun, who is good at articles and is capricious, but he could not avoid prostitution in the end. The author just wants to write two of his own love poems, so he falsely pinches out the names of men and women; he must add a little person to make trouble in the meantime, like a clown in a play. The more annoying, the more it is, the unreasonable is the literary, the most unkind, self-contradictory.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:24, 24 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 竟不如我这半世亲见亲闻的几个女子，虽不敢说强似前代书中所有之人，但观其事迹原委，亦可消愁破闷；至于几首歪诗，也可以喷饭供酒。其间离合悲欢，兴衰际遇，俱是按迹循踪，不敢稍加穿凿，至失其真。只愿世人当那醉馀睡醒之时，或避事消愁之际，把此一玩，不但是洗旧翻新，却也省了些寿命筋力，不更去谋虚逐妄了。<br /> It’s not as good as the few women I’ve seen and heard about in this half of my life. Although I dare not say that she is better than all the people in the books of the previous generations. Looking at their deeds, you can also relieve your sorrow and boredom. As for a few poor poems, you can also taste them while eating and drinking.The joys and sorrows, the ups and downs all follow the traces, daring not to lose the truth. I only hope that when the world is awake, or when avoiding troubles and sorrows ,they can enjoy it, not only to renovate, but also to save some lifespan and energy, not to seek falsehood.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:15, 24 November 2021 (UTC)<br /> <br /> I am not as good as the women I have seen and heard in my life. Though I cannot say that they are as good as all the people in the books of previous generations, I can relieve my sorrow and despair by watching their deeds. As for a few crooked poems, you can also spray rice for wine. During the separation of joys and sorrows, ups and downs, are all traced, dare not slightly cut, to lose its true. I only hope that when people wake up from their drunkenness, or when they are relieved of their sorrow, they will not only wash the old and renew it, but also save some strength of life, so as not to seek for false things.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:39, 24 November 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 我师意为如何？”空空道人听如此说，思忖半晌，将这《石头记》再检阅一遍。因见上面大旨不过谈情，亦只是实录其事，绝无伤时诲淫之病，方从头至尾抄写回来，闻世传奇。<br /> What do I mean?&quot; Empty Taoist listen to say so, ponder a long time, will this &quot;stone&quot; review again. Seeing that the message above was only a talk of love, and only a record of it, without suffering from the disease of lewdness, I copied it back from beginning to end and heard the legend of the world.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:38, 24 November 2021 (UTC)<br /> <br /> What do I mean? &quot; After hearing this, Taoist Kongkong thought for a long time and reviewed the stone story again. Seeing that the above general purpose is nothing but romance, it is only a factual record of its affairs, and there is no disease of obscenity at the time of injury, so I copied it back from beginning to end and heard the legend of the world.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:35, 24 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 从此空空道人因空见色，由色生情，传情入色，自色悟空，遂改名情僧，改《石头记》为《情僧录》。东鲁孔梅溪题曰《风月宝鉴》。后因曹雪芹于悼红轩中披阅十载，增删五次，纂成目录，分出章回，又题曰《金陵十二钗》，并题一绝。<br /> Since then empty Taoist empty because of empty see color, from color feeling, feeling into color, since color wukong, then changed the name of the monk, &quot;stone&quot; for &quot;love monk record&quot;. Kong Meixi of The Eastern Lu dynasty wrote the book Fengyue Bao Jian. After cao Xueqin in mourning red xuan read ten years, add and delete five times, compiled into a directory, a chapter back, and the title yue ''Jinling twelve Hairpin'', and a must.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:31, 24 November 2021 (UTC)<br /> <br /> Since then Empty Taoist saw form through emptiness, generated emotions due to form, into which emptiness was stilled and epiphany was revealed, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love'', which was called ''Catalogue of Chinese Ancient Romance'' by Kong Meixi of The Eastern Lu dynasty. Afterwards Cao Xueqin read and amended it for ten years, revised and polished it for five times, and then compiled it into a directory with chapters and sections. Finally he entitled it ''The Twelve Flowers in Jinlin'' attached with a Chinese quatrain.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:55, 24 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 即此便是《石头记》的缘起。诗云：满纸荒唐言，一把辛酸泪。都云作者痴，谁解其中味?<br /> <br /> This was the origin of ''The Story of The Stone''. A poem once said, “the whole novel is full of absurd words, as well as bitter tears. People all consider the author crazy, but is there anyone who knows its true meaning？--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:22, 23 November 2021 (UTC)<br /> <br /> This is the origin of ''The Story of the Stone''. The poem says: The pages were full of idle words which was penned with hot and bitter tears; All men call the author fool, but no one understood his secret message.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:25, 23 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 《石头记》缘起既明，正不知那石头上面记着何人何事？看官请听。按那石上书云：当日地陷东南，这东南有个姑苏城，城中阊门最是红尘中一二等富贵风流之地。<br /> <br /> Now that the origin of the stone is clear, let us see what was written on the stone. Dear readers, please listen. Long ago, the earth dipped downwards in the southeast where there was a city named Gusu; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:10, 23 November 2021 (UTC)<br /> <br /> The origin of &quot;The Story of the Stone&quot; was clear, but did you know who or what was written on the stone? Please listen to me and go on. According to the record on the stone: One day, there was a subsidence in southeast and there was Gusu City. In the city, the quarter around Changmen Gate was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:13, 23 November 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 这阊门外有个十里街，街内有个仁清巷，巷内有个古庙，因地方狭窄，人皆呼作“葫芦庙”。庙旁住着一家乡宦，姓甄名费，字士隐；嫡妻封氏，性情贤淑，深明礼义。家中虽不甚富贵，然本地也推他为望族了。<br /> <br /> Outside the city of Changmen gate, there was a Shili street and a Renqing lane was on the street. In the Renqing lane, there was an ancient temple called &quot;Hulu temple&quot; owing to it`s narrow location. Next to the temple lived a hometown official named Zhen Fei, courtesy named Shi Yin; his legal wife, surnamed Feng, was a virtuous person with a deep sense of courtesy and righteousness. Although the family was not very rich, the local people also thought that he was a prominent family. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:02, 21 November 2021 (UTC)Liu Wei<br /> <br /> Outside the Changmen gate was the Shili street and the Renqing lane, inside which was an ancient temple, called the &quot;Gourd temple&quot; for its narrow space. Next to the temple lived a retired official named Zhen Fei, whose courtesy name was Shi Yin; his legal wife Mrs. Feng was a virtuous person with a deep awareness of courtesy and righteousness. Although the family was not very rich, the locals also regarded him as a noble man.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:19, 22 November 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 因这甄士隐禀性恬淡，不以功名为念，每日只以观花种竹、酌酒吟诗为乐，倒是神仙一流人物。只是一件不足：年过半百，膝下无儿；只有一女，乳名英莲，年方三岁。一日炎夏永昼，士隐于书房闲坐，手倦抛书，伏几盹睡，不觉矇眬中走至一处，不辨是何地方。<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! There was only one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. Tired, he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 03:19, 21 November 2021 (UTC)<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! But there was one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. He was so tired that he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:12, 23 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 忽见那厢来了一僧一道，且行且谈。只听道人问道：“你携了此物，意欲何往？”那僧笑道：“你放心。如今现有一段风流公案，正该了结，这一干风流冤家，尚未投胎人世。<br /> <br /> Unexpectedly he espied， in the opposite direction， two priests coming towards him： the one a Buddhist， the other a Taoist. As they advanced they kept up the conversation in which they were engaged. &quot;Whither do you purpose taking the object you have brought away？&quot; he heard the Taoist inquire. To this question the Buddhist replied with a smile： &quot;Set your mind at ease，&quot; he said； &quot;there's now in maturity a plot of a general character involving mundane pleasures， which will presently come to a denouement. The whole number of the votaries of voluptuousness have， as yet， not been quickened or entered the world.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:07, 23 November 2021 (UTC)<br /> <br /> Unexpectedly he espied, from the opposite direction, two priests coming up to him: one a Buddhist, the other a Taoist. As they advanced, they kept up the conversation in which they were engaged. &quot;Whither do you purpose taking the thing you have brought away？&quot; He heard the Taoist inquire. The Buddhist replied with a smile: &quot;Set your mind at ease. There's now a case of romantic affairs, which should presently come to a denouement. The whole number of the votaries of voluptuousness involved in have not been reincarnated.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:31, 24 November 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 趁此机会，就将此物夹带于中，使他去经历经历。”那道人道：“原来近日风流冤家又将造劫历世，但不知起于何处，落于何方？”那僧道：“此事说来好笑。<br /> <br /> Taking this opportunity, we can mingle it in them and let it experience the life on earth.&quot; The Taoist priest said: &quot;So those debtors of love affairs will be reincarnated and then suffer on earth. But from which place will the reincarnation start and in which direction will them be placed still remain unsettled.&quot; The monk said: &quot;It's a funny story. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 24 November 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 只因当年这个石头，娲皇未用，自己却也落得逍遥自在，各处去游玩。一日来到警幻仙子处，那仙子知他有些来历，因留他在赤霞宫中，名他为赤霞宫神瑛侍者。他却常在西方灵河岸上行走，看见那灵河岸上三生石畔有棵绛珠仙草，十分娇娜可爱，遂日以甘露灌溉，这绛珠草始得久延岁月。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 后来既受天地精华，复得甘露滋养，遂脱了草木之胎，幻化人形，仅仅修成女体，终日游于离恨天外，饥餐秘情果，渴饮灌愁水。只因尚未酬报灌溉之德，故甚至五内郁结着一段缠绵不尽之意。常说：‘自己受了他雨露之惠，我并无此水可还。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 他若下世为人，我也同去走一遭，但把我一生所有的眼泪还他，也还得过了。’因此一事，就勾出多少风流冤家都要下凡，造历幻缘，那绛珠仙草也在其中。今日这石正该下世，我来特地将他仍带到警幻仙子案前，给他挂了号，同这些情鬼下凡，一了此案。”<br /> <br /> If he could be reincarnated as human in the next life, I would also go with him but only in this time return all the sorrows to him, which can let me go through the life. “For this reason, how many pretty teases have to descend to the world suffering the illusory fates, and the Crimson Pearl Flower is also among them. Today, this stone is about to be born, so I comes here specially to bring him to the court of Fairy Maiden Jinhuan, registering him and letting him go down to the earth with ghosts in order to settle the case.”--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 12:37, 24 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 那道人道：“果是好笑，从来不闻有‘还泪’之说。趁此，你我何不也下世度脱几个，岂不是一场功德？”那僧道：“正合吾意。你且同我到警幻仙子宫中，将这蠢物交割清楚，待这一干风流孽鬼下世，你我再去。如今有一半落尘，然犹未全集。”<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I are going to the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I will go the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:56, 23 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 道人道：“既如此，便随你去来。”却说甄士隐俱听得明白，遂不禁上前施礼，笑问道：“二位仙师请了。”那僧、道也忙答礼相问。<br /> <br /> The Taoist said, &quot;In that case, let's go with you.&quot; Then Zhen Shiyin heard and understood, so he could not help but go forward to salute, smiling and saying, &quot; Please, distinguished masters.&quot; The monk and the Taoist also replied with manners.<br /> <br /> The Taoist said, &quot;In that case, let's go with you.&quot; Then Zhen Shiyin heard and understood, so he could not help but go forward to salute, smiling and saying, &quot; Please, distinguished masters.&quot; The monk and the Taoist also immediately replied with manners.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 10:50, 24 November 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 士隐因说道：“适闻仙师所谈因果，实人世罕闻者。但弟子愚拙，不能洞悉明白。若蒙大开痴顽，备细一闻，弟子洗耳谛听，稍能警省，亦可免沉沦之苦了。”<br /> <br /> Shi Yinyin said: &quot;What you master talked about the cause and effect is definitely rare in the world. But I am stupid and can't fully understand it. If you can explain it for me to get rid of infatuation and stubbornness, I will listen to you carefully and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:01, 21 November 2021 (UTC)<br /> <br /> Shi Yin then said, &quot;I have just heard you master's words about karma, a truly rare insight in the world. But I am too ignorant to understand it. If I could be enlightened by you two to get rid of infatuation and stubbornness, I would certainly listen carefully to all that you say and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:54, 22 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 二仙笑道：“此乃玄机，不可预泄。到那时只不要忘了我二人，便可跳出火坑矣。”士隐听了，不便再问，因笑道：“玄机固不可泄露，但适云‘蠢物’，不知为何？或可得见否？”那僧说：“若问此物，倒有一面之缘。”<br /> <br /> The two immortals laughed and said, &quot;It is something metaphysical and cannot be divulged in advance. At that time, just don't forget the two of us, and you will be free from your predicament.&quot; When Shi Yin heard this, he stopped pursuing the matter. He laughed and said, &quot;Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?&quot; The monk said, &quot;This thing you are asking about, you do have the fortune to see it.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:39, 22 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 说着取出，递与士隐。士隐接了看时，原来是块鲜明美玉，上面字迹分明，镌着“通灵宝玉”四字，后面还有几行小字。正欲细看时，那僧便说已到幻境，就强从手中夺了去。<br /> <br /> He said and took it out to ShiYin. ShiYin received it and found it a bright beautiful jade in which there were four clear characters:Tong Ling Bao Yu followes by several lines of words.When ShiYin craved for a careful look, that monk said that he had reached the illusion, so he snatched it from ShiYin's hand.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:57, 21 November 2021 (UTC)<br /> <br /> Then he said as he took it out and handed it to Shi Yin. Shi Yin took a look, and it turned out to be a piece of bright beautiful jade, with clear writing above, engraved with the “Tongling jade”. There were a few lines of small characters behind. When he was about to take a closer look, the monk said he had reached the dreamland and snatched the jade from his hands.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:47, 22 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 和那道人竟过了一座大石牌坊，上面大书四字，乃是“太虚幻境”。两边又有一副对联道：假作真时真亦假，无为有处有还无。士隐意欲也跟着过去，方举步时，忽听一声霹雳，若山崩地陷。<br /> <br /> And with that Taoist priest actually passed a large stone archway, above which was engraved four big words, is “the Great Void Dreamland”.On both sides there was a pair of couplets: If false is taken as the truth, then truth is said to be lieing , when nothing is taken as being, then being itself is turned into nothing. Shih-yin also wanted to pass the big stone archway, but the moment he was about to raise his foot, he heard a crack of thunder which sounded as if the hills were rending asunder and the earth falling in.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:52, 21 November 2021 (UTC)<br /> <br /> And that Taoist passed a large stone pagoda, written on it four big words, is &quot;Taixu fantasy realm&quot;. On both sides, there is a couplet saying: &quot;Falsehood is true when it is true, and there is nothing where there is nothing&quot;. Shi Yin also wanted to follow, when just ready to raise his feet, he heard a thunderbolt all of a sudden, as if a landslide happened.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:48, 21 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 士隐大叫一声，定睛看时，只见烈日炎炎，芭蕉冉冉，梦中之事便忘了一半。又见奶母抱了英莲走来。士隐见女儿越发生得粉装玉琢，乖觉可喜，便伸手接来，抱在怀中，斗他玩耍一会。<br /> <br /> Shi Yin cried out, and when he fixed his eyes, only seeing the sun is shining, the weather is bright, and the plantains are flourishing, and then he forgot half of his dream. Later, the lactating mother coming with Yinglian in her arms. When Shi Yin noted that his daughter was becoming more and more beautiful and cute, he reached out and took her in his arms, and teased her for a while.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:43, 21 November 2021 (UTC)<br /> <br /> Shiyin cried out, fixing his eyes on the blazing sun and supplely drooping banana leaves, only to be oblivious to half of his dream. Then the wet nurse came over with Yinglian in her arms. Shiyin perceived that his daughter became so fair and lovely that he couldn’t wait to cradle her in his arms to amuse her.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:48, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 又带至街前，看那过会的热闹。方欲进来时，只见从那边来了一僧一道：那僧癞头跣足，那道跛足蓬头，疯疯癫癫，挥霍谈笑而至。及到了他门前，看见士隐抱着英莲，那僧便大哭起来，又向士隐道：“施主，你把这有命无运、累及爹娘之物抱在怀内作甚？”<br /> <br /> Shiyin then took his lovely daughter out into the street to see the lively meeting. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They came over, crazy, talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 01:35, 21 November 2021 (UTC)<br /> <br /> Shiyin then took his lovely daughter to the street to see the lively agora. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They acted like a lunatic and came over,talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:06, 21 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 士隐听了，知是疯话，也不睬他。那僧还说：“舍我罢，舍我罢。”士隐不耐烦，便抱着女儿转身。<br /> <br /> After listening to him,Shiyin knew that it's crazy words and ignored him.But the monk also said:&quot;Give her to me,give her to me.&quot; Shiyin was impatient,so he held his daughter and turned to leave.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 05:59, 21 November 2021 (UTC)<br /> <br /> After listening to him, Shiyin knew that it was lunatic ravings and ignored him. But the monk complemented:&quot;Give her to me, give her to me.&quot; Shiyin got impatient, so he embraced his daughter and turned around. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:14, 23 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 才要进去，那僧乃指着他大笑，口内念了四句言词，道是：惯养娇生笑你痴，菱花空对雪澌澌。好防佳节元宵后，便是烟消火灭时。<br /> <br /> When he was about to get in, the monk pointed at him and laughed, mumbling four sentences, which mean “how crazy that you pamper your daughter like this, (see you embrace Yinglian), just like the summer lotus are exposed to the winter snow. Beware of the days after the Lantern Festival, then there is a fire to vanish everything.”--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 03:03, 21 November 2021 (UTC)<br /> When he wanted to go in, the monk pointed at him and laughed, saying…--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:56, 24 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 士隐听得明白，心下犹豫，意欲问他来历，只听道人说道：“你我不必同行，就此分手，各干营生去罢。三劫后，我在北邙山等你，会齐了，同往太虚幻境销号。”那僧道：“最妙，最妙。”<br /> Shi Yin understood and hesitated, intending to ask him where he came from. The Taoist said, &quot;You and I don't need to go together. Three days later, I wait for you in north mangshan, meet together, with the imaginary land sales number.&quot; The monk said, &quot;The best, the best.&quot;--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:44, 24 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 说毕，二人一去，再不见个踪影了。士隐心中此时自忖：“这两个人必有来历，很该问他一问，如今后悔却已晚了。”这士隐正在痴想，忽见隔壁葫芦庙内寄居的一个穷儒，姓贾名化、表字时飞、别号雨村的走来。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 这贾雨村原系湖州人氏，也是诗书仕宦之族。因他生于末世，父母祖宗根基已尽，人口衰丧，只剩得他一身一口。在家乡无益，因进京求取功名，再整基业。<br /> <br /> Jia Yucun was born in Huzhou and came from a family of Confucian scholars and officials. Because he was born in last phase of age, the roots of his ancestors had died out. Family declined, and left him alone. He found no benefit in hometown, so he went to Beijing to strive for fame and tried to make another solid foundation for family.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:10, 21 November 2021 (UTC)<br /> <br /> Jia Yucun came from Huzhou and was born in a family of scholars and officials. However, because he was born in the last phase of the age, the root of his ancestors had died out and family declined, leaving him alone in the world. He found no benefit in hometown, so he went to Beijing to strive for success and fame and tried to make the revitalization of his family.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:46, 21 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 自前岁来此，又淹蹇住了，暂寄庙中安身，每日卖文作字为生，故士隐常与他交接。当下雨村见了士隐，忙施礼陪笑道：“老先生倚门伫望，敢街市上有甚新闻么？”士隐笑道：“非也。适因小女啼哭，引他出来作耍。正是无聊的很，贾兄来得正好，请入小斋，彼此俱可消此永昼。” <br /> <br /> Since arriving in Beijing the year before last, Jia Yuchun had led a hard life, living only in a temple. He wrote poems and articles in exchange for money every day, so Shiyin often often met with him. Once Yucun saw Shiyin, hurriedly saluted and said with a smile, &quot; Sir, you are leaning on the door and looking at something. Is there any news in the market?&quot; Shiyin smiled and said, &quot;No. Just because my little girl cried, so I took her out to play. I am so bored now and you are so nice to appear in time. Please come into my study with me, so that we can both kill the boring time.&quot; --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:35, 21 November 2021 (UTC)<br /> <br /> Since arriving in Beijing the year before last, Jia Yuchun found himself in difficult conditions and desperate straits. He lived only in a temple and made a living by writing in exchange for money every day, so Shiyin often met with him. At that moment, Yucun saw Shiyin, hurriedly saluted and said with smile, &quot; An old gentleman as you, leaning on the door and looking at something, I wander that is there any news in the street?&quot; Shiyin smiled and said, &quot;Hardly, just because my little girl cried, so I take her out to play. I am so bored now and you‘ve come just at the right moment. Please come into my study, so that we can spend the long day together.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 14:13, 23 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 说着，便令人送女儿进去。自携了雨村来至书房中，小童献茶。方谈得三五句话，忽家人飞报：“严老爷来拜。”<br /> <br /> While he was talking, he asked someone to take his daughter back to her room. Then he took Yucun to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that &quot;Master Yan came to visit.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:30, 23 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 士隐慌忙起身谢道：“恕诓驾之罪。且请略坐，弟即来奉陪。”雨村起身也让道：“老先生请便。晚生乃常造之客，稍候何妨！”说着，士隐已出前厅去了。<br /> <br /> <br /> Shiying stood up hurriedly and said, &quot; Excuse me.Please sit for a moment first, and I will entertain you at once.&quot; Yucun also stood up and answered:&quot; Old gentleman, you go. I often come to you here as a guest, wait a little while is not the matter!&quot; Said, Shiying had walked out of the guest room.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 02:51, 21 November 2021 (UTC)<br /> Shiyin hurriedly got up and thanked, &quot;excuse the crime of cheating driving. Please sit down and my brother will accompany you.&quot; Yucun got up and said, &quot;please help yourself, sir. My late life is a regular guest. Why not wait a minute!&quot; said Shiyin, who had left the front hall.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:44, 22 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 这里雨村且翻弄诗籍解闷，忽听得窗外有女子嗽声。雨村遂起身往外一看，原来是一个丫鬟在那里掐花儿：生的仪容不俗，眉目清秀，虽无十分姿色，却也有动人之处。雨村不觉看得呆了。那甄家丫鬟掐了花儿，方欲走时，猛抬头见窗内有人：敝巾旧服，虽是贫窘，然生得腰圆背厚，面阔口方，更兼剑眉星眼，直鼻方腮。<br /> Here in the rain village, I turned to poetry books to relieve my boredom. Suddenly I heard a woman coughing outside the window. Yucun then got up and looked out. It turned out that it was a servant girl pinching flowers there: Sheng's appearance was not vulgar and his eyebrows were beautiful. Although he was not very beautiful, he was also moving. Yucun was stunned. The Zhen servant girl pinched the flowers. When Fang was about to leave, she suddenly looked up and saw someone in the window: Although I was poor and embarrassed, I had a round waist, thick back, wide face and square mouth. I also had sword eyebrows, star eyes, straight nose and square cheeks.<br /> <br /> Yuncun was reading poems to relieve his boredom, suddenly hearing a girl outside the window coughing. Yucun stood up and found a housemaid picking flowers: she was of good appearance and pretty features. Although she was not perfect, she had something touching. Yucun felt stunned. The girl had pinched the flowers and was about to leave when she suddenly raised her head and saw someone in the window. In rags, he had a round waist and a thick back, a wide face and a square mouth, with a sword eyebrow and star eyes, a straight nose and a square cheek.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:14, 24 November 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 这丫鬟忙转身回避，心下自想：“这人生的这样雄壮，却又这样褴褛。我家并无这样贫窘亲友，想他定是主人常说的什么贾雨村了。怪道又说他必非久困之人，每每有意帮助周济他，只是没什么机会。”如此一想，不免又回头一两次。雨村见他回头，便以为这女子心中有意于他，遂狂喜不禁，自谓此女子必是个巨眼英豪，风尘中之知己。<br /> The housemaid turned away quickly and said to herself:” the man is so grand and ragged. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a pair of wisdom eye and was his true friend in difficulty.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:16, 24 November 2021 (UTC)<br /> <br /> The housemaid turned away hurriedly and thought to herself:” the man is so strong, but his clothes are shabby. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has always meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a good taste and was his true friend in difficulty.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:27, 24 November 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 一时小童进来，雨村打听得前面留饭，不可久待，遂从夹道中，自便门出去了。士隐待客既散，知雨村已去，便也不去再邀。一日，到了中秋佳节。<br /> <br /> When a child came in, yucun heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Shiyin had already served guests, knowing that yucun had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 士隐家宴已毕，又另具一席于书房，自己步至庙中来邀雨村。原来雨村自那日见了甄家丫鬟曾回顾他两次，自谓是个知己，便时刻放在心上。今又正值中秋，不免对月有怀，因而口占五言一律云：<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 未卜三生愿，频添一段愁。闷来时敛额，行去几回头。自顾风前影，谁堪月下俦？蟾光如有意，先上玉人楼。<br /> <br /> I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 雨村吟罢，因又思及平生抱负，苦未逢时，乃又搔首对天长叹，复高吟一联云：玉在椟中求善价，钗于奁内待时飞。恰值士隐走来听见，笑道：“雨村兄真抱负不凡也！”<br /> <br /> After Yucun finished reciting the love poems of Jiao Xing, he thought of his great ambitions and thought that he had not met a good time, so he recited a pair of couplets that he created aloud: &quot;Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role.&quot; Just when Shiyin came to hear it, Shiyin smiled and said, &quot;Brother Yucun is really ambitious!&quot;--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:38, 24 November 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 雨村忙笑道：“不敢。不过偶吟前人之句，何期过誉如此！”因问：“老先生何兴至此？”士隐笑道：“今夜中秋，俗谓团圆之节。想尊兄旅寄僧房，不无寂寥之感。故特具小酌，邀兄到敝斋一饮。不知可纳芹意否？”<br /> <br /> Yucun laughed and hurriedly said, &quot;No no, I just recite the words of the predecessors. You speak too highly of me!&quot; he asked, &quot;Why did you come here, sir?&quot; Shiyin smiled, &quot;Tonight is the reunion time of Mid Autumn Festival. You lodged with a monk's room alone. So I come to invite you to have a drink with me. What do you think?&quot;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:51, 21 November 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 雨村听了，并不推辞，便笑道：“既蒙谬爱，何敢拂此盛情！”说着，便同士隐复过这边书院中来了。须臾茶毕，早已设下杯盘，那美酒佳肴，自不必说。<br /> <br /> Hearing this, Yucun did not refuse, but said with a smile: &quot;Since I am indebted to you, I dare not live up to this feeling.&quot; Then he and Shiyin came to the academy here. In a moment they had finished their tea, and a feast had already been set up, with wine and food, in which the delicacy was all.<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 二人归坐，先是款酌慢饮；渐次谈至兴浓，不觉飞觥献斝起来。当时街坊上家家箫管，户户笙歌；当头一轮明月，飞彩凝辉。二人愈添豪兴，酒到杯干。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 雨村此时已有七八分酒意，狂兴不禁，乃对月寓怀，口占一绝云：时逢三五便团圆，满把清光护玉栏。天上一轮才捧出，人间万姓仰头看。士隐听了，大叫：“妙极！弟每谓兄必非久居人下者，今所吟之句，飞腾之兆已现，不日可接履于云霄之上了。可贺，可贺！”<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 乃亲斟一斗为贺。雨村饮干，忽叹道：“非晚生酒后狂言，若论时尚之学，晚生也或可去充数挂名。只是如今行李路费，一概无措，神京路远，非赖卖字撰文，即能到得。”士隐不待说完，便道：“兄何不早言？弟已久有此意，但每遇兄时，并未谈及，故未敢唐突。今既如此，弟虽不才，‘义利’二字，却还识得。且喜明岁正当大比，兄宜作速入都，春闱一捷，方不负兄之所学。其盘费馀事，弟自代为处置，亦不枉兄之谬识矣。”<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 当下即命小童进去，速封五十两白银并两套冬衣。又云：“十九日乃黄道之期，兄可即买舟西上。待雄飞高举，明冬再晤，岂非大快之事！”雨村收了银、衣，不过略谢一语，并不介意，仍是吃酒谈笑。<br /> <br /> Shiyin immediately ordered the child to go in and quickly seal fifty liang silver and two sets of winter clothes. And he also said, &quot;the 19th of March is the time of the zodiac, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:23, 21 November 2021 (UTC)<br /> <br /> Shiyin immediately ordered the child in and seal fifty liang silver and two suits of winter clothes quickly. Then he said, &quot;the 19th of March is favorable time, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:15, 23 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 那天已交三鼓，二人方散。士隐送雨村去后，回房一觉，直至红日三竿方醒。因思昨夜之事，意欲写荐书两封与雨村，带至都中去，使雨村投谒个仕宦之家，为寄身之地。<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 因使人过去请时，那家人回来说：“和尚说：贾爷今日五鼓已进京去了，也曾留下话与和尚转达老爷，说：‘读书人不在黄道黑道，总以事理为要，不及面辞了。’”士隐听了，也只得罢了。真是闲处光阴易过，倏忽又是元宵佳节。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 士隐令家人霍启抱了英莲，去看社火花灯。半夜中霍启因要小解，便将英莲放在一家门槛上坐着。待他小解完了来抱时，那有英莲的踪影。<br /> <br /> Zhen Shiyin asked his family member Huo Qi to carry Yinglian and go to see the lanterns. In the middle of the night, Huo Qi had to take a piss, so he left Yinglian sitting on the threshold of a door. When he came to carry her after taking a piss, there was no sign of Yinglian.<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 急的霍启直寻了半夜，至天明不见。那霍启也不敢回来见主人，便逃往他乡去了。那士隐夫妇见女儿一夜不归，便知有些不好。再使几人去找寻，回来皆云影响全无。<br /> <br /> Huo Qi was so anxious that he looked for her all night and did not find her by dawn. So he did not dare to return to meet the host and he fled to his hometown. Mr. and Mrs. Shi Yin felt something is about to go wrong when they found their daughter didn't go home all night. They sent more people to look for her, but when they came back they said they didn't have any trace of her.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 14:22, 21 November 2021 (UTC)<br /> <br /> Being so anxious, Huo Qi looked for her all night but in vain till dawn. Dare not to return to his master, he fled to another place. Mr. and Mrs. Shi Yin felt something wrong when their daughter didn't go home all night. More people were sent to look for her, but only to find no trace of her.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:11, 22 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 夫妻二人半世只生此女，一旦失去，何等烦恼，因此昼夜啼哭，几乎不顾性命。看看一月，士隐已先得病，夫人封氏也因思女搆疾，日日请医问卦。不想这日三月十五，葫芦庙中炸供，那和尚不小心，油锅火逸，便烧着窗纸。<br /> <br /> The couple, having spent half of their lifetime, couldn't bear the thought of losing their only child. They wept day and night, almost risking their lives. In January, Shi Yin was already sick, and his wife Feng shi also fell ill for missing her daughter excessively and had to see doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:57, 22 November 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 此方人家俱用竹篱木壁，也是劫数应当如此，于是接二连三，牵五挂四，将一条街烧得如火焰山一般。彼时虽有军民来救，那火已成了势了，如何救得下，直烧了一夜方熄，也不知烧了多少人家。只可怜甄家在隔壁，早成了一堆瓦砾场了，只有他夫妇并几个家人的性命不曾伤了，急的士隐惟跌足长叹而已。<br /> <br /> This family deserves this fate for using bamboos and wood as hedge. One by one, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. Poor Zhen's house next door had turned into a pile of rubble, only the couple and the families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:44, 22 November 2021 (UTC)<br /> <br /> This family deserved this fate for using bamboos and wood as hedge. One house by one house, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. The fire had turned Poor Zhen's house next door into a pile of rubble, only the couple and several families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:47, 24 November 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 与妻子商议，且到田庄上去住。偏值近年水旱不收，贼盗蜂起，官兵剿捕，田庄上又难以安身。只得将田地都折变了，携了妻子与两个丫鬟，投他岳丈家去。<br /> <br /> He discussed with his wife, and went to live on the farm. However, in recent years, harvests have been ruined by flood and drought, and thieves and robbers have been rising. It was difficult to settle down on the farm. He had to sell his lands at a discount and took his wife and two maids to seek his father-in-law's help.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:42, 24 November 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 他岳丈名唤封肃，本贯大如州人氏，虽是务农，家中却还殷实。今见女婿这等狼狈而来，心中便有些不乐。幸而士隐还有折变田产的银子在身边，拿出来托他随便置买些房地，以为后日衣食之计。<br /> <br /> His father-in-law's name was Feng Su. His native place was Daruzhou. Although he was a farmer, his family was well off. Now, seeing her son-in-law come in such a discomfiture, I felt unhappy. Fortunately, there are hidden converted field of silver in the side, took out to entrust him to buy some premises, that the day after the means of food and clothing.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:19, 21 November 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 那封肃便半用半赚的，略与他些薄田破屋。士隐乃读书之人，不惯生理稼穑等事，勉强支持了一二年，越发穷了。封肃见面时，便说些现成话儿；且人前人后，又怨他不会过，只一味好吃懒做。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 士隐知道了，心中未免悔恨；再兼上年惊唬，急忿怨痛：暮年之人，那禁得贫病交攻，竟渐渐的露出那下世的光景来。可巧这日拄了拐，扎挣到街前散散心时，忽见那边来了一个跛足道人，疯狂落拓，麻鞋鹑衣，口内念着几句言词道：<br /> <br /> When Hidden Truth found out about this, he felt remorse in his heart; he was also frightened of the previous year, and he felt angry and resentful: a man in his twilight years, who could not help being attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with sackcloth shoes and quails, reciting a few words under his breath.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:26, 22 November 2021 (UTC)<br /> <br /> When Hidden Truth found out this, he felt remorse in his heart; he was also frightened of the previous year, angry and resentful: a man in his twilight， who could not be able to be attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with ragged shoes and clothes，reciting a few words under his breath.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 07:00, 22 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 世人都晓神仙好，惟有功名忘不了。古今将相在何方？荒冢一堆草没了。世人都晓神仙好，只有金银忘不了。终朝只恨聚无多，及到多时眼闭了。<br /> <br /> The common people know that immortals are good, but they can't forget their achievements and fame. Where are the generals and prime ministers from ancient times to the present？What we can see are just deserted graves full of grass. The common people know that immortals are good, but they can‘t forget gold and silver. Till the end of life，they would regret their inability to create as much wealth as possible when they are alive and regret they are going to the heaven after they have accumulated plenty of wealth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:42, 21 November 2021 (UTC)<br /> <br /> All the common people know that immortals are good, but they can't forget their achievements and ambitions. Where are the great ones of old？They are just deserted graves full of grass. All the common people know that immortals are good, but they can‘t forget gold and silver. They grub for money all their lives until death seals up their eyes.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:24, 21 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 世人都晓神仙好，只有姣妻忘不了。君生日日说恩情，君死又随人去了。世人都晓神仙好，只有儿孙忘不了。痴心父母古来多，孝顺子孙谁见了？<br /> <br /> All men want to be immortals, but dote on the wives they’ve married. Those who swear to love their husband forever, but remarry as soon as he’s dead. All men want to be immortals, but dote on the sons they’ve gotten. Although infatuated parents are numerous, who ever saw really filial sons or daughters?--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 21 November 2021 (UTC)<br /> <br /> Everyone in the world knows that the gods are good, but only the pretty wife can't forget. You swear to remember your husband’s kindness, but when your husband die, you go away with others. Everyone knows that the gods are good, but only the children and grandchildren cannot be forgotten. There are many loving parents in the past, but who has seen the filial children?--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:04, 22 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 士隐听了，便迎上来道：“你满口说些什么？只听见些‘好’、‘了’，‘好’、‘了’。”那道人笑道：“你若果听见‘好’、‘了’二字，还算你明白。可知世上万般，好便是了，了便是好：若不了，便不好；若要好，须是了。我这歌儿便叫《好了歌》。<br /> When the hermit heard it, he came up and said, &quot;What are you talking about ?&quot; I just hear 'Hao’ (means good), 'Liao' (means end) 'Hao’, ‘Liao'. The man laughed, &quot;If you hear the words 'Hao' and 'Liao', you understand it. In this world, good is end, and the end is good. If there is no end, there is no good, and vice versa. My song is called ‘The Song of ‘Hao’ and ‘ Liao’. ”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:54, 22 November 2021 (UTC)<br /> <br /> Hidden Truth came over after heard this and said: “ What are you talking about? I just hear the words ‘good’ and ‘end’.” That man laughed, “ You heard the words ‘good’ and ‘end’, that means you got a few things going for you. In this world, good is end, and end is good. If there is no end, there is no good, and vice versa. My song is called ''All Dood Things Must End''.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 12:19, 22 November 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 士隐本是有夙慧的，一闻此言，心中早已悟彻，因笑道：“且住，待我将你这《好了歌》注解出来何如？”道人笑道：“你就请解。”士隐乃说道：陋室空堂，当年笏满床。<br /> <br /> So intelligent, Hidden Truth understood the essence of the song entirely in his head as soon as he heard it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of beds and boards used by dignitaries at that time.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:01, 22 November 2021 (UTC)<br /> <br /> So intelligent as Hidden Truth is, he understood the essence of the song entirely in his head as soon as once hearing it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of boards used by courtiers at that time.”--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:23, 23 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 衰草枯杨，曾为歌舞场。蛛丝儿结满雕梁，绿纱今又在蓬窗上。说甚么脂正浓，粉正香，如何两鬓又成霜？<br /> Humble hovels and abandoned halls where courtiers once paid daily calls；Bleak places where weeds and trees scarcely thrive<br /> were once with a show of peace and prosperity．When cobwebs cover the mansion’s gilded beams，and collage casement with choice muslin gleams．Would you of perfumed elegance recite? Even as you speak, the raven locks turn white．--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 23 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 昨日黄土陇头埋白骨，今宵红绡帐底卧鸳鸯。金满箱，银满箱，转眼乞丐人皆谤。正叹他人命不长，那知自己归来丧。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 训有方，保不定日后作强梁；择膏粱，谁承望流落在烟花巷。因嫌纱帽小，致使锁枷扛；昨怜破袄寒，今嫌紫蟒长。乱烘烘，你方唱罢我登场，反认他乡是故乡。<br /> <br /> Though intentionally educated according to parents' plan, one can also become a bandit later. Trying her best to marry into a rich family, she ends up in a red-light district beyond everyone's expectation.People who not satisfied with his positions has to spend the rest of his life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with gorgeous clothes after they became rich.I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)<br /> <br /> Though she was well educated according to her parent's plan, one can become a bandit later. She tried her best to marry into a rich family. However, she ended up in a (red-light)? district beyond everyone's expectation. People who are not satisfied with their positions have to spend the rest of their life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with fancy clothes after they became rich. I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)--[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:56, 23 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 甚荒唐，到头来，都是为他人作嫁衣裳。那疯跛道人听了，拍掌大笑道：“解得切，解得切！”士隐便说一声：“走罢。”<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> It's ridiculous. In the end, they make wedding clothes for others. The crazy lame Taoist listened, clapped his hands and laughed and said, &quot;it's right, it's right!&quot; Shiyin said, &quot;let's go.&quot;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:43, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 将道人肩上的搭裢抢过来背上，竟不回家，同着疯道人飘飘而去。当下哄动街坊，众人当作一件新闻传说。封氏闻知此信，哭个死去活来。<br /> <br /> He grabbed the lap on the Taoist's shoulder and carried it on his back. He didn't go home and floated away with the crazy Taoist. At that moment, the neighborhood was stirred up and everyone regarded it as a news legend. When Feng heard this letter, he cried to death.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:34, 21 November 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 只得与父亲商议，遣人各处访寻，那讨音信。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无奈何，只得依靠着他父母度日。<br /> <br /> He was so helpless that he had to rely on his parents to survive.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 幸而身边还有两个旧日的丫鬟伏侍，主仆三人，日夜作些针线，帮着父亲用度。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 那封肃虽然每日抱怨，也无可奈何了。<br /> Although Feng Su complained every day, he was helpless<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 这日那甄家的大丫鬟在门前买线，忽听得街上喝道之声。<br /> The other day, the eldest maid of the Chen family was buying thread at the door when she heard a shout from the street.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:50, 23 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 众人都说：“新太爷到任了。”<br /> Everyone said: &quot;The new grandfather has arrived&quot;<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 丫鬟隐在门内看时，只见军牢、快手一对一对过去，俄而大轿内抬着一个乌帽猩袍的官府来了。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 那丫鬟倒发了个怔，自思：“这官儿好面善，倒像在那里见过的。”<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==Jawad Ahmad 202121080006==<br /> <br /> 于是进入房中，也就丢过，不在心上。<br /> <br /> Then she went into the room and laid the matter aside ，without taking it to heart.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 至晚间正待歇息之时，忽听一片声打的门响，许多人乱嚷，说：“本县太爷的差人来传人问话！”<br /> <br /> English:<br /> When I was about to rest in the evening, I heard a bang on the door suddenly, and many people shouted in disorder, saying, &quot;The county's grandfather's messenger is here for questioning!&quot;<br /> <br /> ==Öncü 202121080008==<br /> <br /> 封肃听了，唬得目瞪口呆。<br /> <br /> <br /> <br /> Fengsu hear it,he gaped in consternation --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:28, 22 November 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 不知有何祸事，且听下回分解。<br /> <br /> Don't know something calamity happened, will describe in the ensuing chapter.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:36, 21 November 2021 (UTC)<br /> <br /> If you don't know what calamity took place, listen to the break down given in the next chapter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:54, 21 November 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 通灵──“通灵宝玉”的简称。Psychic--short for ''Psychic Treasure.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:48, 21 November 2021 (UTC)<br /> <br /> Psychic -- the abbreviation for &quot;Psychic Treasure&quot;. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:35, 24 November 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 亦即下文所说女娲炼石补天所剩的那块“顽石”，因其历经锻炼而“灵性已通”，并能幻化为贾宝玉，故称。<br /> <br /> That is to say, the &quot;stubborn stone&quot; left by Nüwa's refining stone to replenish the sky. As it has undergone training, it has &quot;spiritual achievement&quot; and can be transformed into Jia Baoyu, so it is called. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:48, 24 November 2021 (UTC)<br /> <br /> That is to say, the &quot;stubborn stone&quot; left by Nüwa's refining stone to replenish the sky, because it has undergone training, has &quot;spiritually achieved&quot; and can be transformed into Jia Baoyu, so it is called.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:10, 24 November 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 《石头记》──此书的本名。<br /> &quot;Story of the Stone&quot; - the original name of the book. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:26, 24 November 2021 (UTC)Ei Mon Kyaw</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211124_homework&diff=128164 2021-11-24T13:33:45Z

<p>Huang Zhuliang: /* 曾俊霖 Zēng Jùnlín 国别 男 202120081478 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 我很纳闷：《不自弃文》是篇名，《姬子》是书名，应该同等对待，要么都予注释，要么都不注释，为什么一注一不注呢？难道前者生僻而需要注释，后者人所共知而不必注释吗？显然不是，只能说是避难就易，这与注释的宗旨完全背道而驰。<br /> I wonder that since No Self-surrender is the title of the passage and Jizi is the title of the book, which should be treated equally, why did the situation happened that one annotated while one did not? Did the former need to be annotated while the latter is known to all without having to be annotated? Obviously, it is for choosing the easier way, which is completely contrary to the purpose of the annotation.<br /> <br /> I wonder: &quot;don't abandon yourself&quot; is the title, and &quot;Ji Zi&quot; is the title of the book. It should be treated equally, either annotated or not annotated. Why not annotate one note at a time? Is it true that the former is remote and needs annotation, while the latter is well known and does not need annotation? Obviously not, it can only be said that it is easy to avoid difficulties, which is completely contrary to the purpose of the notes. <br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 07:01, 24 November 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 那怕注为“《姬子》不详”，也还不失为态度诚实。老实说，起初我对《姬子》也一头雾水，因为见所未见，闻所未闻。但根据我自定的注释原则，我不能回避。<br /> <br /> Even if it is noted as &quot;Ji Zi&quot; unknown &quot;, it can be regarded as an honest attitude. To be honest, at first I was confused about Ji Zi, because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:20, 21 November 2021 (UTC)<br /> <br /> Even if it is noted as &quot;unknown Ji Zi&quot; , it can still be regarded as an honest attitude. To be honest, at first I was confused about ''Ji Zi'', because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:36, 22 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 于是我首先求助于《中国古典数字工程》，肯定了中国根本不存在《姬子》这么一本书，完全是曹雪芹所杜撰，正如《古今人物通考》、《中国历代文选》都是曹雪芹杜撰一样。其次，我记得俞平伯先生有一篇专门解释《姬子》的文章，但文章的题目、发表时间以及文章内容却不记得了。经过两天的翻箱倒柜，我终于找到了这篇文章，它的题目是《读〈红楼梦〉随笔》第九节《姬子》，初载于《文汇报》1954年1月25日；又收入《红楼梦研究参考资料选辑》第二辑，人民文学出版社1973年11月出版。<br /> <br /> Therefore, I first made reference htiw &quot;Chinese Classical Digital Engineering&quot; and confirmed that there was no such a book called &quot;Ji Zi&quot; in China, which was completely written by Cao Xueqin, just as cao Xueqin wrote &quot;General Examination of Ancient and Modern Characters&quot; and &quot;Selected Chinese Writings in Past Dynasties&quot;. Secondly, I remember that Mr. Yu Pingbo had a special article explaining ''JiZi'', but I do not remember the title, publication time and content of the article. After two days of searching, I finally found this article. Its title is ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion''. It was first published in Wenhui Daily on January 25, 1954. It was also included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:46, 22 November 2021 (UTC)Chen Huini<br /> <br /> So, I firstly searched ''Chinese Classical Digital Engineering'' and confirmed there was no such a book called &quot;Ji Zi&quot; in China. This book was completely made up by Cao Xueqin like the same thing he did to ''General Examination of Ancient and Modern Characters'' and ''Selected Chinese Writings in Past Dynasties''.Then, I recalled that Mr. Yu Pingbo especially wrote an article to explain ''Ji Zi'', but I didn't remember the title, publication time and content.After two days of searching, I finally found it. The title of it was ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion'' which was first published in Wenhui Daily on January 25, 1954. and then was included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:20, 24 November 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 据俞先生在文章中说：姬子书到底是部什么书呢，谁也说不上来。特别前些日子把这一回书选为高中国文的教材，教员讲解时碰到问题，每来信相询，我亦不能对。但经过研究，他还是写了这篇文章，作为回答。<br /> <br /> According to Mr.Yu in his article: nobody can tell what book ''Ji Zi'' really is. Moreover, this chapter of ''A Dream in Red Mansions'' with the name ''Ji Zhi'' has been selected as the reading material of the high school,and I can't say anything when the teacher who failed to explain it in the classroom come to me.But after careful research, he still write an article to reply this question.<br /> <br /> According to Mr. Yu in his article: nobody can tell what book ''Ji Zi'' really is. In particular, this chapter was selected as a reading material for the Chinese language in high school some days ago, the teachers encountered problems when explaining it, and they wrote to me every time to ask about it, but I couldn't get it right. But after researching, he wrote this article as an answer.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:37, 23 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 他的结论有三点：其一，《姬子》是“作者杜撰”，并以第三回的《古今人物通考》也是杜撰而作为佐证。其二，“这原来是一个笑话”，是探春“拿姬子来抵制”宝钗用以压人的朱子和孔子，而“比朱子孔子再大，只好是姬子了。殆以周公姓姬，作为顽笑”。<br /> <br /> There are three points in his conclusion: one, ''Ji Zi'' is &quot;the author fabricated&quot;, and to the third round of &quot; the general examination of ancient and modern characters&quot; is also fabricated and as proof. Second, &quot;this turns out to be a joke&quot;, is Tanchun &quot; take ''Ji Zi'' to resist&quot; Baochai and used to press people by citing Zhu Zi and Confucius, and &quot;higher level than Zhu Zi and Confucius can only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:35, 23 November 2021 (UTC)<br /> There are three points in his conclusion: first, ''Ji Zi'' is &quot;fabricated by the author&quot;, and can be proved by the fabrication of the third round of &quot; the general examination of ancient and modern characters&quot;. Second, &quot;this turns out to be a joke&quot;, which Tanchun &quot; held ''Ji Zi'' to resist” Baochai who used to press her by citing Zhu Zi and Confucius, but “requiring higher level than Zhu Zi and Confucius, there’s only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.”--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 12:25, 23 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 其三，“有人或者要问为什么净瞎捣乱，造书名？我回答：这是小说。”《中国古典数字工程》可以证明俞先生的“杜撰说”是正确的，因此我把俞先生的意见用以注释《姬子》。<br /> Thirdly, &quot;Someone may ask why messing around and making a title? I replied: This is a novel. &quot;It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s “theory of fabrication” is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Jizi''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 04:56, 23 November 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 据我所知，现在有人搜集了周公的几篇佚文，将其编为集子，按照《老子》、《庄子》、《孟子》之类的惯例，即命名为《姬子》，但这与曹雪芹毫不相干，《红楼梦》中的《姬子》书名绝对是杜撰。此外，有的注本虽然对《不自弃文》作了注释，却只是简述该文的大意，而没有注出曹雪芹的深刻用意。原来朱熹的徒子徒孙认为此文格调低下，有失朱夫子的身份，故将此文排除在众多朱熹文集之外，只有明·朱培编《文公大全集补遗》卷八从抄本《朱熹家谱》中引录，另有《朱子文集大全类编·卷二一·庭训》亦予收录。<br /> <br /> As far as I know, someone collected several lost articles of Duke of Zhou, edited them into an anthology and named it ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretation to ''No Self-surrender'', they just told the main idea of this article rather than annotating the deep meaning made by Cao Xueqin. In fact, disciples and followers of Zhu Xi thought the style of this passage beneath his dignity is very low, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the eighth roll of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of ''Zhu Xi’s Genealogy''. In addition, it is also included in ''Complete Works of Zhu Tzua•Roll Twenty-one•Home Hearing''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:47, 21 November 2021 (UTC)<br /> <br /> As far as I know, now someone collected several lost articles of Duke of Zhou and edited them into a collection that was named ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretations to ''No Self-surrender'', they just briefly described the main idea of this article rather than annotating the deep meaning of Cao Xueqin. In fact, disciples and followers of Zhu Xi thought this passage was low in style and demeaned Zhu Xi, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the Book Eight of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of Zhu Xi’s Genealogy. In addition, ''Complete Works of Zhu Tzua• Book Twenty-one•Home Hearing'' was also included.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:07, 22 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 曹雪芹借宝钗之口说出这篇少见的文章，一则以显示宝钗无书不读，再者也暗示自己博览群籍，同时也对那些自封的朱熹卫士予以调侃。可见曹雪芹即使开玩笑，也非闲笔，总有一定的用意。（详见注释）鉴于所要注释的词语性质不同，因此对注文的要求也有所不同。<br /> <br /> Saying this rare writing through Precious Hairpin Marshgrass, on the one hand Cao Xueqin showed her strong love of reading as well as implied own extensive reading, and on the other, he played off those self-appointed guards of Zhu Xi. Obviously, his joking is not casual but absolutely with some profound meaning.(see annotations) The nature of words annotated is different, so the requirements for explanatory notes are different as well.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 02:41, 22 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 其一，对于一般的疑难词语，重在疏通文意，多不引经据典，追根溯源。其二，对于成语、典故，则既要注明其出典，又要解释其本义，还要说明其引申义或比喻义。其三，对于各种名物（如建筑、服饰、官署、官职、琴棋书画、医卜星相等），则力求变专门术语为通俗语言，以利读者理解。<br /> <br /> Firstly, as for normally confusing words, the emphasis is on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for all kinds of physical objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:24, 24 November 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 其四，对于历史名人，则注明其所在朝代、简历及突出事迹。对于传说人物，则注明其出处及相关故事。其五，对于珍禽异兽、奇花异卉等，则注明其出处来历、奇异之处及相关故事。<br /> <br /> Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and animals, unusual flowers and different plants, etc., their origins and histories, peculiar places and related stories should be indicated.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:36, 23 November 2021 (UTC)<br /> <br /> Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and fabulous beasts, unusual flowers and different plants, etc., their origins and histories, peculiarities and related stories should be indicated.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:50, 23 November 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 其六，对于风俗、礼仪、节气等，则注明其形成沿革、具体内容。其七，对于谜语，则既要揭出谜底，又要解释谜语中的疑难词语、成语典故，还要说明谜底的根据。对于酒令，则要参照令谱，详述酒令的玩法及过程。<br /> <br /> Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and an explanation is expected to be given to the answer as well as to difficult words, idioms and allusions in the riddle. Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:51, 23 November 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 其八，对于所引前人诗、词、曲、文等，皆要注明出处；诗、词、曲照录全文，文则节录相关的文字。其九，对于具有隐寓或暗示意味的诗、词、曲、文、成语、典故、谜语、酒令等，因其关系到故事情节的发展和人物性格、运命的描写，故除了作注释之外，还要揭示其隐藏的含义。总而言之，注文以释难为易、释疑为明为宗旨，以释义准确、释文简炼为目标。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 愿望虽然如此，但学力有限，经验欠缺，愿望能否实现，毫无把握。诚望方家指教，读者检验。<br /> <br /> 第一回 甄士隐梦幻识通灵 贾雨村风尘怀闺秀<br /> <br /> Although I wish to do so, I am not sure whether my wish can be realized because of my limited learning and lack of experience.I hope that the readers will test it.<br /> <br /> Chapter 1 Hidden Turth<br /> <br /> <br /> Although I wish to do so, I am not sure whether the wish can come true with my limited ability and experience. Sincerely hope that other authors teach something and readers check it.<br /> <br /> Chapter 1 Zhen Shiyin, in a vision, apprehends spirituality. Jia Yucun, in the windy and dusty world, cherishes fond thoughts of a beautiful maiden. --[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:21, 24 November 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 此开卷第一回也。作者自云：曾历过一番梦幻之后，故将真事隐去，而借“通灵”之说，撰此《石头记》一书也，故曰“甄士隐”云云。但书中所记何事何人<br /> <br /> This is the first chapter of the book. The author said that after going through the illusion, he prefered covering some truth and in virtue of mysticism wrote the novel ''The Story of the Stone''，so instead he used the name of Zhen Shiyin as a major speaker. But things and people noted in it--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 03:59, 23 November 2021 (UTC)<br /> <br /> This is the first chapter of the book.Subsequent to the visions of a dream which he had，on some previous occasion，experienced，the writer personally relates，he designedly concealed the true circumstances，and borrowed the attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose，he made use of such designations as Chen Shih-yin and the like. What are，however，the events recorded in this work？--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 10:19, 24 November 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 自己又云：“今风尘碌碌，一事无成。忽念及当日所有之女子，一一细考较去，觉其行止见识，皆出我之上；我堂堂须眉，诚不若彼裙钗：我实愧则有馀，悔又无益，大无可如何之日也。当此日，欲将已往所赖天恩祖德，锦衣纨袴之时，饫甘餍肥之日，背父兄教育之恩，负师友规训之德，以致今日一技无成、半生潦倒之罪，编述一集，以告天下：知我之负罪固多，然闺阁中历历有人，万不可因我之不肖，自护己短，一并使其泯灭也。<br /> <br /> The author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:42, 22 November 2021 (UTC)<br /> <br /> The author goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Thinking of them one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There had been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to hide my own shortcomings.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:34, 22 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 所以蓬牖茅椽，绳床瓦灶，并不足妨我襟怀；况那晨风夕月，阶柳庭花，更觉得润人笔墨。我虽不学无文，又何妨用假语村言敷演出来，亦可使闺阁昭传，复可破一时之闷，醒同人之目，不亦宜乎？”故曰“贾雨村”云云。<br /> <br /> &quot;Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Rainvillage Merchant.&quot;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:27, 21 November 2021 (UTC)<br /> <br /> &quot;Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Jia Yucun.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:19, 23 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 更于篇中间用“梦”、“幻”等字，却是此书本旨，兼寓提醒阅者之意。看官：你道此书从何而起？说来虽近荒唐，细玩颇有趣味。<br /> <br /> In the middle of the article, the words &quot;dream&quot; and &quot;fantasy&quot; are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:21, 23 November 2021 (UTC)<br /> In the middle of the article, the words &quot;dream&quot; and &quot;fantasy&quot; are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:33, 24 November 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 却说那女娲氏炼石补天之时，于大荒山无稽崖，炼成高十二丈、见方二十四丈大的顽石三万六千五百零一块，那娲皇只用了三万六千五百块，单单剩下一块未用，弃在青埂峰下。谁知此石自经锻炼之后，灵性已通，自去自来，可大可小。因见众石俱得补天，独自己无才，不得入选，遂自怨自愧，日夜悲哀。一日，正当嗟悼之际，俄见一僧一道远远而来，生得骨格不凡，丰神迥异，来到这青埂峰下，席地坐谈。It is said that, once upon a time, when Nuwa was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, its spirit has been passed. It can be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 见着这块鲜莹明洁的石头，且又缩成扇坠一般，甚属可爱。那僧托于掌上，笑道：“形体倒也是个灵物了，只是没有实在的好处。须得再镌上几个字，使人人见了，便知你是件奇物。<br /> <br /> It was lovely to see this bright and clean stone shrinking like a fan. Resting on his palm, the monk smiled and said, &quot;The body is a spiritual being, but it has no real benefit. Words had to be engraved so that everyone could see you and know that you were a wonder.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 15:01, 20 November 2021 (UTC)<br /> Looking at this bright and clean stone shrinking like a fan, which is so lovely, with the stone on his palm the monk smiled and said, &quot;Your body is a spiritual being, but ihas no real benefits. Words should be engraved so that everyone could see you and know that you are a wonder.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:42, 24 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 然后携你到那昌明隆盛之邦、诗礼簪缨之族、花柳繁华地、温柔富贵乡那里去走一遭。”石头听了大喜，因问：“不知可镌何字？携到何方？望乞明示。”那僧笑道：“你且莫问，日后自然明白。”<br /> Then take you there, a city-state of prosperity, a family of scholar, a place of flowers and willows. After listening, Stone asked rejoicingly: “I do not know what word I can write? Where I will be taken to? I hope get your instruction.” The monk smiled, “You do not rush into answer, and you will know it some day.”--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:24, 24 November 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 说毕，便袖了，同那道人飘然而去，竟不知投向何方。又不知过了几世几劫，因有个空空道人访道求仙，从这大荒山无稽崖青埂峰下经过，忽见一块大石，上面字迹分明，编述历历。空空道人乃从头一看，原来是无才补天，幻形入世，被那茫茫大士、渺渺真人携入红尘、引登彼岸的一块顽石：上面叙着堕落之乡、投胎之处，以及家庭琐事、闺阁闲情、诗词谜语，倒还全备。<br /> <br /> Having concluded these words, he put the stone in his sleeve, and proceeded on his journey, in company with the Taoist priest. No one knows where he took the stone. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, named K'ung K'ung, passed, during his researches after the eternal reason and his quest after immortality, by these Ta Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly seeing a large stone, on the surface of which the handwriting on it is clear and the calendar is compiled, K'ung K'ung examined them from first to last. They, in fact, explained how that this stone had originally been devoid of the properties essential for the repairs to the heavens, how it would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other bank (across the San Sara). On the surface, it describes the land of degeneration, the place of reincarnation, as well as family trivia, boudoir leisure, poetry, riddles, which could not be ascertained.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 04:54, 24 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 只是朝代年纪，失落无考。后面又有一偈云：无才可去补苍天，枉入红尘若许年。此系身前身后事，倩谁记去作奇传？<br /> <br /> But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:<br /> Lacking in virtues to mend the azure skies, <br /> in vain I have been into the mortal world for many years. <br /> These facts are of a former and after life,<br /> but who will record a strange legend for me?--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:57, 24 November 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 空空道人看了一回，晓得这石头有些来历，遂向石头说道：“石兄，你这一段故事，据你自己说来，有些趣味，故镌写在此，意欲闻世传奇。据我看来：第一件，无朝代年纪可考；第二件，并无大贤大忠理朝廷、治风俗的善政，其中只不过几个异样女子，或情或痴，或小才微善。我纵然抄去，也算不得一种奇书。”<br /> <br /> As the Taoist priest named Kongkong once has examined the stone, he had some idea about the story on it, and then said to the stone, &quot;Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 09:02, 21 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 石头果然答道：“我师何必太痴？我想历来野史的朝代，无非假借汉、唐的名色；莫如我这石头所记，不借此套，只按自己的事体情理，反倒新鲜别致。况且那野史中，或讪谤君相，或贬人妻女，奸淫凶恶，不可胜数；更有一种风月笔墨，其淫秽污臭，最易坏人子弟。<br /> <br /> The stone answered: “Why are you so stubborn? I think the dynasties of unofficial history are nothing more than under the guise of Han, Tang. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Moreover, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are the most likely to have a bad influence on the younger generation.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:54, 24 November 2021 (UTC)<br /> <br /> The stone answered: “Why are you so stubborn? I think the dynasties recorded in the unofficial histories are nothing more than under the guise of Han and Tang Dynasty. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Besides, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are most likely to have a bad influence on the younger generation.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:10, 24 November 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 至于才子佳人等书，则又开口文君，满篇子建，千部一腔，千人一面，且终不能不涉淫滥。在作者不过要写出自己的两首情诗艳赋来，故假捏出男女二人名姓；又必旁添一小人拨乱其间，如戏中小丑一般。更可厌者，之乎者也，非理即文，大不近情，自相矛盾。<br /> <br /> As for the books about the talented and the beauties, they talked about Wen and Jun, the pages were also full of Zi and Jian. A thousand volumes present the same thing, and a thousand person are also in the same character. Moreover, they cannot avoid to some licentious things. The authors, who had to write several sentimental odes and elegant ballads, had falsely invented the names of both men and women, and also some bad guys who like a clown in a play made some troubles in there. As for the annoying men, they had nothing in their minds and talked about Li and Wen, which had no link with the targeted things and paradoxical in the whole.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:53, 22 November 2021 (UTC)<br /> As for books related to talented scholars and beautiful ladies, he also talked about Wenjun, who is good at articles and is capricious, but he could not avoid prostitution in the end. The author just wants to write two of his own love poems, so he falsely pinches out the names of men and women; he must add a little person to make trouble in the meantime, like a clown in a play. The more annoying, the more it is, the unreasonable is the literary, the most unkind, self-contradictory.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:24, 24 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 竟不如我这半世亲见亲闻的几个女子，虽不敢说强似前代书中所有之人，但观其事迹原委，亦可消愁破闷；至于几首歪诗，也可以喷饭供酒。其间离合悲欢，兴衰际遇，俱是按迹循踪，不敢稍加穿凿，至失其真。只愿世人当那醉馀睡醒之时，或避事消愁之际，把此一玩，不但是洗旧翻新，却也省了些寿命筋力，不更去谋虚逐妄了。<br /> It’s not as good as the few women I’ve seen and heard about in this half of my life. Although I dare not say that she is better than all the people in the books of the previous generations. Looking at their deeds, you can also relieve your sorrow and boredom. As for a few poor poems, you can also taste them while eating and drinking.The joys and sorrows, the ups and downs all follow the traces, daring not to lose the truth. I only hope that when the world is awake, or when avoiding troubles and sorrows ,they can enjoy it, not only to renovate, but also to save some lifespan and energy, not to seek falsehood.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:15, 24 November 2021 (UTC)<br /> <br /> I am not as good as the women I have seen and heard in my life. Though I cannot say that they are as good as all the people in the books of previous generations, I can relieve my sorrow and despair by watching their deeds. As for a few crooked poems, you can also spray rice for wine. During the separation of joys and sorrows, ups and downs, are all traced, dare not slightly cut, to lose its true. I only hope that when people wake up from their drunkenness, or when they are relieved of their sorrow, they will not only wash the old and renew it, but also save some strength of life, so as not to seek for false things.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:39, 24 November 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 我师意为如何？”空空道人听如此说，思忖半晌，将这《石头记》再检阅一遍。因见上面大旨不过谈情，亦只是实录其事，绝无伤时诲淫之病，方从头至尾抄写回来，闻世传奇。<br /> What do I mean?&quot; Empty Taoist listen to say so, ponder a long time, will this &quot;stone&quot; review again. Seeing that the message above was only a talk of love, and only a record of it, without suffering from the disease of lewdness, I copied it back from beginning to end and heard the legend of the world.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:38, 24 November 2021 (UTC)<br /> <br /> What do I mean? &quot; After hearing this, Taoist Kongkong thought for a long time and reviewed the stone story again. Seeing that the above general purpose is nothing but romance, it is only a factual record of its affairs, and there is no disease of obscenity at the time of injury, so I copied it back from beginning to end and heard the legend of the world.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:35, 24 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 从此空空道人因空见色，由色生情，传情入色，自色悟空，遂改名情僧，改《石头记》为《情僧录》。东鲁孔梅溪题曰《风月宝鉴》。后因曹雪芹于悼红轩中披阅十载，增删五次，纂成目录，分出章回，又题曰《金陵十二钗》，并题一绝。<br /> Since then empty Taoist empty because of empty see color, from color feeling, feeling into color, since color wukong, then changed the name of the monk, &quot;stone&quot; for &quot;love monk record&quot;. Kong Meixi of The Eastern Lu dynasty wrote the book Fengyue Bao Jian. After cao Xueqin in mourning red xuan read ten years, add and delete five times, compiled into a directory, a chapter back, and the title yue ''Jinling twelve Hairpin'', and a must.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:31, 24 November 2021 (UTC)<br /> <br /> Since then Empty Taoist saw form through emptiness, generated emotions due to form, into which emptiness was stilled and epiphany was revealed, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love'', which was called ''Catalogue of Chinese Ancient Romance'' by Kong Meixi of The Eastern Lu dynasty. Afterwards Cao Xueqin read and amended it for ten years, revised and polished it for five times, and then compiled it into a directory with chapters and sections. Finally he entitled it ''The Twelve Flowers in Jinlin'' attached with a Chinese quatrain.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:55, 24 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 即此便是《石头记》的缘起。诗云：满纸荒唐言，一把辛酸泪。都云作者痴，谁解其中味?<br /> <br /> This was the origin of ''The Story of The Stone''. A poem once said, “the whole novel is full of absurd words, as well as bitter tears. People all consider the author crazy, but is there anyone who knows its true meaning？--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:22, 23 November 2021 (UTC)<br /> <br /> This is the origin of ''The Story of the Stone''. The poem says: The pages were full of idle words which was penned with hot and bitter tears; All men call the author fool, but no one understood his secret message.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:25, 23 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 《石头记》缘起既明，正不知那石头上面记着何人何事？看官请听。按那石上书云：当日地陷东南，这东南有个姑苏城，城中阊门最是红尘中一二等富贵风流之地。<br /> <br /> Now that the origin of the stone is clear, let us see what was written on the stone. Dear readers, please listen. Long ago, the earth dipped downwards in the southeast where there was a city named Gusu; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:10, 23 November 2021 (UTC)<br /> <br /> The origin of &quot;The Story of the Stone&quot; was clear, but did you know who or what was written on the stone? Please listen to me and go on. According to the record on the stone: One day, there was a subsidence in southeast and there was Gusu City. In the city, the quarter around Changmen Gate was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:13, 23 November 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 这阊门外有个十里街，街内有个仁清巷，巷内有个古庙，因地方狭窄，人皆呼作“葫芦庙”。庙旁住着一家乡宦，姓甄名费，字士隐；嫡妻封氏，性情贤淑，深明礼义。家中虽不甚富贵，然本地也推他为望族了。<br /> <br /> Outside the city of Changmen gate, there was a Shili street and a Renqing lane was on the street. In the Renqing lane, there was an ancient temple called &quot;Hulu temple&quot; owing to it`s narrow location. Next to the temple lived a hometown official named Zhen Fei, courtesy named Shi Yin; his legal wife, surnamed Feng, was a virtuous person with a deep sense of courtesy and righteousness. Although the family was not very rich, the local people also thought that he was a prominent family. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:02, 21 November 2021 (UTC)Liu Wei<br /> <br /> Outside the Changmen gate was the Shili street and the Renqing lane, inside which was an ancient temple, called the &quot;Gourd temple&quot; for its narrow space. Next to the temple lived a retired official named Zhen Fei, whose courtesy name was Shi Yin; his legal wife Mrs. Feng was a virtuous person with a deep awareness of courtesy and righteousness. Although the family was not very rich, the locals also regarded him as a noble man.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:19, 22 November 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 因这甄士隐禀性恬淡，不以功名为念，每日只以观花种竹、酌酒吟诗为乐，倒是神仙一流人物。只是一件不足：年过半百，膝下无儿；只有一女，乳名英莲，年方三岁。一日炎夏永昼，士隐于书房闲坐，手倦抛书，伏几盹睡，不觉矇眬中走至一处，不辨是何地方。<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! There was only one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. Tired, he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 03:19, 21 November 2021 (UTC)<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! But there was one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. He was so tired that he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:12, 23 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 忽见那厢来了一僧一道，且行且谈。只听道人问道：“你携了此物，意欲何往？”那僧笑道：“你放心。如今现有一段风流公案，正该了结，这一干风流冤家，尚未投胎人世。<br /> <br /> Unexpectedly he espied， in the opposite direction， two priests coming towards him： the one a Buddhist， the other a Taoist. As they advanced they kept up the conversation in which they were engaged. &quot;Whither do you purpose taking the object you have brought away？&quot; he heard the Taoist inquire. To this question the Buddhist replied with a smile： &quot;Set your mind at ease，&quot; he said； &quot;there's now in maturity a plot of a general character involving mundane pleasures， which will presently come to a denouement. The whole number of the votaries of voluptuousness have， as yet， not been quickened or entered the world.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:07, 23 November 2021 (UTC)<br /> <br /> Unexpectedly he espied, from the opposite direction, two priests coming up to him: one a Buddhist, the other a Taoist. As they advanced, they kept up the conversation in which they were engaged. &quot;Whither do you purpose taking the thing you have brought away？&quot; He heard the Taoist inquire. The Buddhist replied with a smile: &quot;Set your mind at ease. There's now a case of romantic affairs, which should presently come to a denouement. The whole number of the votaries of voluptuousness involved in have not been reincarnated.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:31, 24 November 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 趁此机会，就将此物夹带于中，使他去经历经历。”那道人道：“原来近日风流冤家又将造劫历世，但不知起于何处，落于何方？”那僧道：“此事说来好笑。<br /> <br /> Taking this opportunity, we can mingle it in them and let it experience the life on earth.&quot; The Taoist priest said: &quot;So those debtors of love affairs will be reincarnated and then suffer on earth. But from which place will the reincarnation start and in which direction will them be placed still remain unsettled.&quot; The monk said: &quot;It's a funny story. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 24 November 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 只因当年这个石头，娲皇未用，自己却也落得逍遥自在，各处去游玩。一日来到警幻仙子处，那仙子知他有些来历，因留他在赤霞宫中，名他为赤霞宫神瑛侍者。他却常在西方灵河岸上行走，看见那灵河岸上三生石畔有棵绛珠仙草，十分娇娜可爱，遂日以甘露灌溉，这绛珠草始得久延岁月。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 后来既受天地精华，复得甘露滋养，遂脱了草木之胎，幻化人形，仅仅修成女体，终日游于离恨天外，饥餐秘情果，渴饮灌愁水。只因尚未酬报灌溉之德，故甚至五内郁结着一段缠绵不尽之意。常说：‘自己受了他雨露之惠，我并无此水可还。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 他若下世为人，我也同去走一遭，但把我一生所有的眼泪还他，也还得过了。’因此一事，就勾出多少风流冤家都要下凡，造历幻缘，那绛珠仙草也在其中。今日这石正该下世，我来特地将他仍带到警幻仙子案前，给他挂了号，同这些情鬼下凡，一了此案。”<br /> <br /> If he could be reincarnated as human in the next life, I would also go with him but only in this time return all the sorrows to him, which can let me go through the life. “For this reason, how many pretty teases have to descend to the world suffering the illusory fates, and the Crimson Pearl Flower is also among them. Today, this stone is about to be born, so I comes here specially to bring him to the court of Fairy Maiden Jinhuan, registering him and letting him go down to the earth with ghosts in order to settle the case.”--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 12:37, 24 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 那道人道：“果是好笑，从来不闻有‘还泪’之说。趁此，你我何不也下世度脱几个，岂不是一场功德？”那僧道：“正合吾意。你且同我到警幻仙子宫中，将这蠢物交割清楚，待这一干风流孽鬼下世，你我再去。如今有一半落尘，然犹未全集。”<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I are going to the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I will go the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:56, 23 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 道人道：“既如此，便随你去来。”却说甄士隐俱听得明白，遂不禁上前施礼，笑问道：“二位仙师请了。”那僧、道也忙答礼相问。<br /> <br /> The Taoist said, &quot;In that case, let's go with you.&quot; Then Zhen Shiyin heard and understood, so he could not help but go forward to salute, smiling and saying, &quot; Please, distinguished masters.&quot; The monk and the Taoist also replied with manners.<br /> <br /> The Taoist said, &quot;In that case, let's go with you.&quot; Then Zhen Shiyin heard and understood, so he could not help but go forward to salute, smiling and saying, &quot; Please, distinguished masters.&quot; The monk and the Taoist also immediately replied with manners.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 10:50, 24 November 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 士隐因说道：“适闻仙师所谈因果，实人世罕闻者。但弟子愚拙，不能洞悉明白。若蒙大开痴顽，备细一闻，弟子洗耳谛听，稍能警省，亦可免沉沦之苦了。”<br /> <br /> Shi Yinyin said: &quot;What you master talked about the cause and effect is definitely rare in the world. But I am stupid and can't fully understand it. If you can explain it for me to get rid of infatuation and stubbornness, I will listen to you carefully and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:01, 21 November 2021 (UTC)<br /> <br /> Shi Yin then said, &quot;I have just heard you master's words about karma, a truly rare insight in the world. But I am too ignorant to understand it. If I could be enlightened by you two to get rid of infatuation and stubbornness, I would certainly listen carefully to all that you say and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:54, 22 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 二仙笑道：“此乃玄机，不可预泄。到那时只不要忘了我二人，便可跳出火坑矣。”士隐听了，不便再问，因笑道：“玄机固不可泄露，但适云‘蠢物’，不知为何？或可得见否？”那僧说：“若问此物，倒有一面之缘。”<br /> <br /> The two immortals laughed and said, &quot;It is something metaphysical and cannot be divulged in advance. At that time, just don't forget the two of us, and you will be free from your predicament.&quot; When Shi Yin heard this, he stopped pursuing the matter. He laughed and said, &quot;Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?&quot; The monk said, &quot;This thing you are asking about, you do have the fortune to see it.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:39, 22 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 说着取出，递与士隐。士隐接了看时，原来是块鲜明美玉，上面字迹分明，镌着“通灵宝玉”四字，后面还有几行小字。正欲细看时，那僧便说已到幻境，就强从手中夺了去。<br /> <br /> He said and took it out to ShiYin. ShiYin received it and found it a bright beautiful jade in which there were four clear characters:Tong Ling Bao Yu followes by several lines of words.When ShiYin craved for a careful look, that monk said that he had reached the illusion, so he snatched it from ShiYin's hand.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:57, 21 November 2021 (UTC)<br /> <br /> Then he said as he took it out and handed it to Shi Yin. Shi Yin took a look, and it turned out to be a piece of bright beautiful jade, with clear writing above, engraved with the “Tongling jade”. There were a few lines of small characters behind. When he was about to take a closer look, the monk said he had reached the dreamland and snatched the jade from his hands.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:47, 22 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 和那道人竟过了一座大石牌坊，上面大书四字，乃是“太虚幻境”。两边又有一副对联道：假作真时真亦假，无为有处有还无。士隐意欲也跟着过去，方举步时，忽听一声霹雳，若山崩地陷。<br /> <br /> And with that Taoist priest actually passed a large stone archway, above which was engraved four big words, is “the Great Void Dreamland”.On both sides there was a pair of couplets: If false is taken as the truth, then truth is said to be lieing , when nothing is taken as being, then being itself is turned into nothing. Shih-yin also wanted to pass the big stone archway, but the moment he was about to raise his foot, he heard a crack of thunder which sounded as if the hills were rending asunder and the earth falling in.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:52, 21 November 2021 (UTC)<br /> <br /> And that Taoist passed a large stone pagoda, written on it four big words, is &quot;Taixu fantasy realm&quot;. On both sides, there is a couplet saying: &quot;Falsehood is true when it is true, and there is nothing where there is nothing&quot;. Shi Yin also wanted to follow, when just ready to raise his feet, he heard a thunderbolt all of a sudden, as if a landslide happened.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:48, 21 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 士隐大叫一声，定睛看时，只见烈日炎炎，芭蕉冉冉，梦中之事便忘了一半。又见奶母抱了英莲走来。士隐见女儿越发生得粉装玉琢，乖觉可喜，便伸手接来，抱在怀中，斗他玩耍一会。<br /> <br /> Shi Yin cried out, and when he fixed his eyes, only seeing the sun is shining, the weather is bright, and the plantains are flourishing, and then he forgot half of his dream. Later, the lactating mother coming with Yinglian in her arms. When Shi Yin noted that his daughter was becoming more and more beautiful and cute, he reached out and took her in his arms, and teased her for a while.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:43, 21 November 2021 (UTC)<br /> <br /> Shiyin cried out, fixing his eyes on the blazing sun and supplely drooping banana leaves, only to be oblivious to half of his dream. Then the wet nurse came over with Yinglian in her arms. Shiyin perceived that his daughter became so fair and lovely that he couldn’t wait to cradle her in his arms to amuse her.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:48, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 又带至街前，看那过会的热闹。方欲进来时，只见从那边来了一僧一道：那僧癞头跣足，那道跛足蓬头，疯疯癫癫，挥霍谈笑而至。及到了他门前，看见士隐抱着英莲，那僧便大哭起来，又向士隐道：“施主，你把这有命无运、累及爹娘之物抱在怀内作甚？”<br /> <br /> Shiyin then took his lovely daughter out into the street to see the lively meeting. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They came over, crazy, talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 01:35, 21 November 2021 (UTC)<br /> <br /> Shiyin then took his lovely daughter to the street to see the lively agora. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They acted like a lunatic and came over,talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:06, 21 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 士隐听了，知是疯话，也不睬他。那僧还说：“舍我罢，舍我罢。”士隐不耐烦，便抱着女儿转身。<br /> <br /> After listening to him,Shiyin knew that it's crazy words and ignored him.But the monk also said:&quot;Give her to me,give her to me.&quot; Shiyin was impatient,so he held his daughter and turned to leave.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 05:59, 21 November 2021 (UTC)<br /> <br /> After listening to him, Shiyin knew that it was lunatic ravings and ignored him. But the monk complemented:&quot;Give her to me, give her to me.&quot; Shiyin got impatient, so he embraced his daughter and turned around. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:14, 23 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 才要进去，那僧乃指着他大笑，口内念了四句言词，道是：惯养娇生笑你痴，菱花空对雪澌澌。好防佳节元宵后，便是烟消火灭时。<br /> <br /> When he was about to get in, the monk pointed at him and laughed, mumbling four sentences, which mean “how crazy that you pamper your daughter like this, (see you embrace Yinglian), just like the summer lotus are exposed to the winter snow. Beware of the days after the Lantern Festival, then there is a fire to vanish everything.”--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 03:03, 21 November 2021 (UTC)<br /> When he wanted to go in, the monk pointed at him and laughed, saying…--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:56, 24 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 士隐听得明白，心下犹豫，意欲问他来历，只听道人说道：“你我不必同行，就此分手，各干营生去罢。三劫后，我在北邙山等你，会齐了，同往太虚幻境销号。”那僧道：“最妙，最妙。”<br /> Shi Yin understood and hesitated, intending to ask him where he came from. The Taoist said, &quot;You and I don't need to go together. Three days later, I wait for you in north mangshan, meet together, with the imaginary land sales number.&quot; The monk said, &quot;The best, the best.&quot;--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:44, 24 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 说毕，二人一去，再不见个踪影了。士隐心中此时自忖：“这两个人必有来历，很该问他一问，如今后悔却已晚了。”这士隐正在痴想，忽见隔壁葫芦庙内寄居的一个穷儒，姓贾名化、表字时飞、别号雨村的走来。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 这贾雨村原系湖州人氏，也是诗书仕宦之族。因他生于末世，父母祖宗根基已尽，人口衰丧，只剩得他一身一口。在家乡无益，因进京求取功名，再整基业。<br /> <br /> Jia Yucun was born in Huzhou and came from a family of Confucian scholars and officials. Because he was born in last phase of age, the roots of his ancestors had died out. Family declined, and left him alone. He found no benefit in hometown, so he went to Beijing to strive for fame and tried to make another solid foundation for family.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:10, 21 November 2021 (UTC)<br /> <br /> Jia Yucun came from Huzhou and was born in a family of scholars and officials. However, because he was born in the last phase of the age, the root of his ancestors had died out and family declined, leaving him alone in the world. He found no benefit in hometown, so he went to Beijing to strive for success and fame and tried to make the revitalization of his family.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:46, 21 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 自前岁来此，又淹蹇住了，暂寄庙中安身，每日卖文作字为生，故士隐常与他交接。当下雨村见了士隐，忙施礼陪笑道：“老先生倚门伫望，敢街市上有甚新闻么？”士隐笑道：“非也。适因小女啼哭，引他出来作耍。正是无聊的很，贾兄来得正好，请入小斋，彼此俱可消此永昼。” <br /> <br /> Since arriving in Beijing the year before last, Jia Yuchun had led a hard life, living only in a temple. He wrote poems and articles in exchange for money every day, so Shiyin often often met with him. Once Yucun saw Shiyin, hurriedly saluted and said with a smile, &quot; Sir, you are leaning on the door and looking at something. Is there any news in the market?&quot; Shiyin smiled and said, &quot;No. Just because my little girl cried, so I took her out to play. I am so bored now and you are so nice to appear in time. Please come into my study with me, so that we can both kill the boring time.&quot; --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:35, 21 November 2021 (UTC)<br /> <br /> Since arriving in Beijing the year before last, Jia Yuchun found himself in difficult conditions and desperate straits. He lived only in a temple and made a living by writing in exchange for money every day, so Shiyin often met with him. At that moment, Yucun saw Shiyin, hurriedly saluted and said with smile, &quot; An old gentleman as you, leaning on the door and looking at something, I wander that is there any news in the street?&quot; Shiyin smiled and said, &quot;Hardly, just because my little girl cried, so I take her out to play. I am so bored now and you‘ve come just at the right moment. Please come into my study, so that we can spend the long day together.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 14:13, 23 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 说着，便令人送女儿进去。自携了雨村来至书房中，小童献茶。方谈得三五句话，忽家人飞报：“严老爷来拜。”<br /> <br /> While he was talking, he asked someone to take his daughter back to her room. Then he took Yucun to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that &quot;Master Yan came to visit.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:30, 23 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 士隐慌忙起身谢道：“恕诓驾之罪。且请略坐，弟即来奉陪。”雨村起身也让道：“老先生请便。晚生乃常造之客，稍候何妨！”说着，士隐已出前厅去了。<br /> <br /> <br /> Shiying stood up hurriedly and said, &quot; Excuse me.Please sit for a moment first, and I will entertain you at once.&quot; Yucun also stood up and answered:&quot; Old gentleman, you go. I often come to you here as a guest, wait a little while is not the matter!&quot; Said, Shiying had walked out of the guest room.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 02:51, 21 November 2021 (UTC)<br /> Shiyin hurriedly got up and thanked, &quot;excuse the crime of cheating driving. Please sit down and my brother will accompany you.&quot; Yucun got up and said, &quot;please help yourself, sir. My late life is a regular guest. Why not wait a minute!&quot; said Shiyin, who had left the front hall.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:44, 22 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 这里雨村且翻弄诗籍解闷，忽听得窗外有女子嗽声。雨村遂起身往外一看，原来是一个丫鬟在那里掐花儿：生的仪容不俗，眉目清秀，虽无十分姿色，却也有动人之处。雨村不觉看得呆了。那甄家丫鬟掐了花儿，方欲走时，猛抬头见窗内有人：敝巾旧服，虽是贫窘，然生得腰圆背厚，面阔口方，更兼剑眉星眼，直鼻方腮。<br /> Here in the rain village, I turned to poetry books to relieve my boredom. Suddenly I heard a woman coughing outside the window. Yucun then got up and looked out. It turned out that it was a servant girl pinching flowers there: Sheng's appearance was not vulgar and his eyebrows were beautiful. Although he was not very beautiful, he was also moving. Yucun was stunned. The Zhen servant girl pinched the flowers. When Fang was about to leave, she suddenly looked up and saw someone in the window: Although I was poor and embarrassed, I had a round waist, thick back, wide face and square mouth. I also had sword eyebrows, star eyes, straight nose and square cheeks.<br /> <br /> Yuncun was reading poems to relieve his boredom, suddenly hearing a girl outside the window coughing. Yucun stood up and found a housemaid picking flowers: she was of good appearance and pretty features. Although she was not perfect, she had something touching. Yucun felt stunned. The girl had pinched the flowers and was about to leave when she suddenly raised her head and saw someone in the window. In rags, he had a round waist and a thick back, a wide face and a square mouth, with a sword eyebrow and star eyes, a straight nose and a square cheek.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:14, 24 November 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 这丫鬟忙转身回避，心下自想：“这人生的这样雄壮，却又这样褴褛。我家并无这样贫窘亲友，想他定是主人常说的什么贾雨村了。怪道又说他必非久困之人，每每有意帮助周济他，只是没什么机会。”如此一想，不免又回头一两次。雨村见他回头，便以为这女子心中有意于他，遂狂喜不禁，自谓此女子必是个巨眼英豪，风尘中之知己。<br /> The housemaid turned away quickly and said to herself:” the man is so grand and ragged. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a pair of wisdom eye and was his true friend in difficulty.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:16, 24 November 2021 (UTC)<br /> <br /> The housemaid turned away hurriedly and thought to herself:” the man is so strong, but his clothes are shabby. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has always meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a good taste and was his true friend in difficulty.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:27, 24 November 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 一时小童进来，雨村打听得前面留饭，不可久待，遂从夹道中，自便门出去了。士隐待客既散，知雨村已去，便也不去再邀。一日，到了中秋佳节。<br /> <br /> When a child came in, yucun heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Shiyin had already served guests, knowing that yucun had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 士隐家宴已毕，又另具一席于书房，自己步至庙中来邀雨村。原来雨村自那日见了甄家丫鬟曾回顾他两次，自谓是个知己，便时刻放在心上。今又正值中秋，不免对月有怀，因而口占五言一律云：<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 未卜三生愿，频添一段愁。闷来时敛额，行去几回头。自顾风前影，谁堪月下俦？蟾光如有意，先上玉人楼。<br /> <br /> I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 雨村吟罢，因又思及平生抱负，苦未逢时，乃又搔首对天长叹，复高吟一联云：玉在椟中求善价，钗于奁内待时飞。恰值士隐走来听见，笑道：“雨村兄真抱负不凡也！”<br /> <br /> After Yucun finished reciting the love poems of Jiao Xing, he thought of his great ambitions and thought that he had not met a good time, so he recited a pair of couplets that he created aloud: &quot;Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role.&quot; Just when Shiyin came to hear it, Shiyin smiled and said, &quot;Brother Yucun is really ambitious!&quot;--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:38, 24 November 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 雨村忙笑道：“不敢。不过偶吟前人之句，何期过誉如此！”因问：“老先生何兴至此？”士隐笑道：“今夜中秋，俗谓团圆之节。想尊兄旅寄僧房，不无寂寥之感。故特具小酌，邀兄到敝斋一饮。不知可纳芹意否？”<br /> <br /> Yucun laughed and hurriedly said, &quot;No no, I just recite the words of the predecessors. You speak too highly of me!&quot; he asked, &quot;Why did you come here, sir?&quot; Shiyin smiled, &quot;Tonight is the reunion time of Mid Autumn Festival. You lodged with a monk's room alone. So I come to invite you to have a drink with me. What do you think?&quot;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:51, 21 November 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 雨村听了，并不推辞，便笑道：“既蒙谬爱，何敢拂此盛情！”说着，便同士隐复过这边书院中来了。须臾茶毕，早已设下杯盘，那美酒佳肴，自不必说。<br /> <br /> Hearing this, Yucun did not refuse, but said with a smile: &quot;Since I am indebted to you, I dare not live up to this feeling.&quot; Then he and Shiyin came to the academy here. In a moment they had finished their tea, and a feast had already been set up, with wine and food, in which the delicacy was all.<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 二人归坐，先是款酌慢饮；渐次谈至兴浓，不觉飞觥献斝起来。当时街坊上家家箫管，户户笙歌；当头一轮明月，飞彩凝辉。二人愈添豪兴，酒到杯干。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 雨村此时已有七八分酒意，狂兴不禁，乃对月寓怀，口占一绝云：时逢三五便团圆，满把清光护玉栏。天上一轮才捧出，人间万姓仰头看。士隐听了，大叫：“妙极！弟每谓兄必非久居人下者，今所吟之句，飞腾之兆已现，不日可接履于云霄之上了。可贺，可贺！”<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 乃亲斟一斗为贺。雨村饮干，忽叹道：“非晚生酒后狂言，若论时尚之学，晚生也或可去充数挂名。只是如今行李路费，一概无措，神京路远，非赖卖字撰文，即能到得。”士隐不待说完，便道：“兄何不早言？弟已久有此意，但每遇兄时，并未谈及，故未敢唐突。今既如此，弟虽不才，‘义利’二字，却还识得。且喜明岁正当大比，兄宜作速入都，春闱一捷，方不负兄之所学。其盘费馀事，弟自代为处置，亦不枉兄之谬识矣。”<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 当下即命小童进去，速封五十两白银并两套冬衣。又云：“十九日乃黄道之期，兄可即买舟西上。待雄飞高举，明冬再晤，岂非大快之事！”雨村收了银、衣，不过略谢一语，并不介意，仍是吃酒谈笑。<br /> <br /> Shiyin immediately ordered the child to go in and quickly seal fifty liang silver and two sets of winter clothes. And he also said, &quot;the 19th of March is the time of the zodiac, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:23, 21 November 2021 (UTC)<br /> <br /> Shiyin immediately ordered the child in and seal fifty liang silver and two suits of winter clothes quickly. Then he said, &quot;the 19th of March is favorable time, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:15, 23 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 那天已交三鼓，二人方散。士隐送雨村去后，回房一觉，直至红日三竿方醒。因思昨夜之事，意欲写荐书两封与雨村，带至都中去，使雨村投谒个仕宦之家，为寄身之地。<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 因使人过去请时，那家人回来说：“和尚说：贾爷今日五鼓已进京去了，也曾留下话与和尚转达老爷，说：‘读书人不在黄道黑道，总以事理为要，不及面辞了。’”士隐听了，也只得罢了。真是闲处光阴易过，倏忽又是元宵佳节。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 士隐令家人霍启抱了英莲，去看社火花灯。半夜中霍启因要小解，便将英莲放在一家门槛上坐着。待他小解完了来抱时，那有英莲的踪影。<br /> <br /> Zhen Shiyin asked his family member Huo Qi to carry Yinglian and go to see the lanterns. In the middle of the night, Huo Qi had to take a piss, so he left Yinglian sitting on the threshold of a door. When he came to carry her after taking a piss, there was no sign of Yinglian.<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 急的霍启直寻了半夜，至天明不见。那霍启也不敢回来见主人，便逃往他乡去了。那士隐夫妇见女儿一夜不归，便知有些不好。再使几人去找寻，回来皆云影响全无。<br /> <br /> Huo Qi was so anxious that he looked for her all night and did not find her by dawn. So he did not dare to return to meet the host and he fled to his hometown. Mr. and Mrs. Shi Yin felt something is about to go wrong when they found their daughter didn't go home all night. They sent more people to look for her, but when they came back they said they didn't have any trace of her.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 14:22, 21 November 2021 (UTC)<br /> <br /> Being so anxious, Huo Qi looked for her all night but in vain till dawn. Dare not to return to his master, he fled to another place. Mr. and Mrs. Shi Yin felt something wrong when their daughter didn't go home all night. More people were sent to look for her, but only to find no trace of her.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:11, 22 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 夫妻二人半世只生此女，一旦失去，何等烦恼，因此昼夜啼哭，几乎不顾性命。看看一月，士隐已先得病，夫人封氏也因思女搆疾，日日请医问卦。不想这日三月十五，葫芦庙中炸供，那和尚不小心，油锅火逸，便烧着窗纸。<br /> <br /> The couple, having spent half of their lifetime, couldn't bear the thought of losing their only child. They wept day and night, almost risking their lives. In January, Shi Yin was already sick, and his wife Feng shi also fell ill for missing her daughter excessively and had to see doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:57, 22 November 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 此方人家俱用竹篱木壁，也是劫数应当如此，于是接二连三，牵五挂四，将一条街烧得如火焰山一般。彼时虽有军民来救，那火已成了势了，如何救得下，直烧了一夜方熄，也不知烧了多少人家。只可怜甄家在隔壁，早成了一堆瓦砾场了，只有他夫妇并几个家人的性命不曾伤了，急的士隐惟跌足长叹而已。<br /> <br /> This family deserves this fate for using bamboos and wood as hedge. One by one, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. Poor Zhen's house next door had turned into a pile of rubble, only the couple and the families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:44, 22 November 2021 (UTC)<br /> <br /> This family deserved this fate for using bamboos and wood as hedge. One house by one house, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. The fire had turned Poor Zhen's house next door into a pile of rubble, only the couple and several families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:47, 24 November 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 与妻子商议，且到田庄上去住。偏值近年水旱不收，贼盗蜂起，官兵剿捕，田庄上又难以安身。只得将田地都折变了，携了妻子与两个丫鬟，投他岳丈家去。<br /> <br /> He discussed with his wife, and went to live on the farm. However, in recent years, harvests have been ruined by flood and drought, and thieves and robbers have been rising. It was difficult to settle down on the farm. He had to sell his lands at a discount and took his wife and two maids to seek his father-in-law's help.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:42, 24 November 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 他岳丈名唤封肃，本贯大如州人氏，虽是务农，家中却还殷实。今见女婿这等狼狈而来，心中便有些不乐。幸而士隐还有折变田产的银子在身边，拿出来托他随便置买些房地，以为后日衣食之计。<br /> <br /> His father-in-law's name was Feng Su. His native place was Daruzhou. Although he was a farmer, his family was well off. Now, seeing her son-in-law come in such a discomfiture, I felt unhappy. Fortunately, there are hidden converted field of silver in the side, took out to entrust him to buy some premises, that the day after the means of food and clothing.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:19, 21 November 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 那封肃便半用半赚的，略与他些薄田破屋。士隐乃读书之人，不惯生理稼穑等事，勉强支持了一二年，越发穷了。封肃见面时，便说些现成话儿；且人前人后，又怨他不会过，只一味好吃懒做。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 士隐知道了，心中未免悔恨；再兼上年惊唬，急忿怨痛：暮年之人，那禁得贫病交攻，竟渐渐的露出那下世的光景来。可巧这日拄了拐，扎挣到街前散散心时，忽见那边来了一个跛足道人，疯狂落拓，麻鞋鹑衣，口内念着几句言词道：<br /> <br /> When Hidden Truth found out about this, he felt remorse in his heart; he was also frightened of the previous year, and he felt angry and resentful: a man in his twilight years, who could not help being attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with sackcloth shoes and quails, reciting a few words under his breath.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:26, 22 November 2021 (UTC)<br /> <br /> When Hidden Truth found out this, he felt remorse in his heart; he was also frightened of the previous year, angry and resentful: a man in his twilight， who could not be able to be attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with ragged shoes and clothes，reciting a few words under his breath.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 07:00, 22 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 世人都晓神仙好，惟有功名忘不了。古今将相在何方？荒冢一堆草没了。世人都晓神仙好，只有金银忘不了。终朝只恨聚无多，及到多时眼闭了。<br /> <br /> The common people know that immortals are good, but they can't forget their achievements and fame. Where are the generals and prime ministers from ancient times to the present？What we can see are just deserted graves full of grass. The common people know that immortals are good, but they can‘t forget gold and silver. Till the end of life，they would regret their inability to create as much wealth as possible when they are alive and regret they are going to the heaven after they have accumulated plenty of wealth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:42, 21 November 2021 (UTC)<br /> <br /> All the common people know that immortals are good, but they can't forget their achievements and ambitions. Where are the great ones of old？They are just deserted graves full of grass. All the common people know that immortals are good, but they can‘t forget gold and silver. They grub for money all their lives until death seals up their eyes.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:24, 21 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 世人都晓神仙好，只有姣妻忘不了。君生日日说恩情，君死又随人去了。世人都晓神仙好，只有儿孙忘不了。痴心父母古来多，孝顺子孙谁见了？<br /> <br /> All men want to be immortals, but dote on the wives they’ve married. Those who swear to love their husband forever, but remarry as soon as he’s dead. All men want to be immortals, but dote on the sons they’ve gotten. Although infatuated parents are numerous, who ever saw really filial sons or daughters?--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 21 November 2021 (UTC)<br /> <br /> Everyone in the world knows that the gods are good, but only the pretty wife can't forget. You swear to remember your husband’s kindness, but when your husband die, you go away with others. Everyone knows that the gods are good, but only the children and grandchildren cannot be forgotten. There are many loving parents in the past, but who has seen the filial children?--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:04, 22 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 士隐听了，便迎上来道：“你满口说些什么？只听见些‘好’、‘了’，‘好’、‘了’。”那道人笑道：“你若果听见‘好’、‘了’二字，还算你明白。可知世上万般，好便是了，了便是好：若不了，便不好；若要好，须是了。我这歌儿便叫《好了歌》。<br /> When the hermit heard it, he came up and said, &quot;What are you talking about ?&quot; I just hear 'Hao’ (means good), 'Liao' (means end) 'Hao’, ‘Liao'. The man laughed, &quot;If you hear the words 'Hao' and 'Liao', you understand it. In this world, good is end, and the end is good. If there is no end, there is no good, and vice versa. My song is called ‘The Song of ‘Hao’ and ‘ Liao’. ”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:54, 22 November 2021 (UTC)<br /> <br /> Hidden Truth came over after heard this and said: “ What are you talking about? I just hear the words ‘good’ and ‘end’.” That man laughed, “ You heard the words ‘good’ and ‘end’, that means you got a few things going for you. In this world, good is end, and end is good. If there is no end, there is no good, and vice versa. My song is called ''All Dood Things Must End''.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 12:19, 22 November 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 士隐本是有夙慧的，一闻此言，心中早已悟彻，因笑道：“且住，待我将你这《好了歌》注解出来何如？”道人笑道：“你就请解。”士隐乃说道：陋室空堂，当年笏满床。<br /> <br /> So intelligent, Hidden Truth understood the essence of the song entirely in his head as soon as he heard it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of beds and boards used by dignitaries at that time.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:01, 22 November 2021 (UTC)<br /> <br /> So intelligent as Hidden Truth is, he understood the essence of the song entirely in his head as soon as once hearing it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of boards used by courtiers at that time.”--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:23, 23 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 衰草枯杨，曾为歌舞场。蛛丝儿结满雕梁，绿纱今又在蓬窗上。说甚么脂正浓，粉正香，如何两鬓又成霜？<br /> Humble hovels and abandoned halls where courtiers once paid daily calls；Bleak places where weeds and trees scarcely thrive<br /> were once with a show of peace and prosperity．When cobwebs cover the mansion’s gilded beams，and collage casement with choice muslin gleams．Would you of perfumed elegance recite? Even as you speak, the raven locks turn white．--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 23 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 昨日黄土陇头埋白骨，今宵红绡帐底卧鸳鸯。金满箱，银满箱，转眼乞丐人皆谤。正叹他人命不长，那知自己归来丧。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 训有方，保不定日后作强梁；择膏粱，谁承望流落在烟花巷。因嫌纱帽小，致使锁枷扛；昨怜破袄寒，今嫌紫蟒长。乱烘烘，你方唱罢我登场，反认他乡是故乡。<br /> <br /> Though intentionally educated according to parents' plan, one can also become a bandit later. Trying her best to marry into a rich family, she ends up in a red-light district beyond everyone's expectation.People who not satisfied with his positions has to spend the rest of his life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with gorgeous clothes after they became rich.I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)<br /> <br /> Though she was well educated according to her parent's plan, one can become a bandit later. She tried her best to marry into a rich family. However, she ended up in a (red-light)? district beyond everyone's expectation. People who are not satisfied with their positions have to spend the rest of their life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with fancy clothes after they became rich. I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)--[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:56, 23 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 甚荒唐，到头来，都是为他人作嫁衣裳。那疯跛道人听了，拍掌大笑道：“解得切，解得切！”士隐便说一声：“走罢。”<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> It's ridiculous. In the end, they make wedding clothes for others. The crazy lame Taoist listened, clapped his hands and laughed and said, &quot;it's right, it's right!&quot; Shiyin said, &quot;let's go.&quot;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:43, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 将道人肩上的搭裢抢过来背上，竟不回家，同着疯道人飘飘而去。当下哄动街坊，众人当作一件新闻传说。封氏闻知此信，哭个死去活来。<br /> <br /> He grabbed the lap on the Taoist's shoulder and carried it on his back. He didn't go home and floated away with the crazy Taoist. At that moment, the neighborhood was stirred up and everyone regarded it as a news legend. When Feng heard this letter, he cried to death.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:34, 21 November 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 只得与父亲商议，遣人各处访寻，那讨音信。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无奈何，只得依靠着他父母度日。<br /> <br /> He was so helpless that he had to rely on his parents to survive.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 幸而身边还有两个旧日的丫鬟伏侍，主仆三人，日夜作些针线，帮着父亲用度。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 那封肃虽然每日抱怨，也无可奈何了。<br /> Although Feng Su complained every day, he was helpless<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 这日那甄家的大丫鬟在门前买线，忽听得街上喝道之声。<br /> The other day, the eldest maid of the Chen family was buying thread at the door when she heard a shout from the street.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:50, 23 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 众人都说：“新太爷到任了。”<br /> Everyone said: &quot;The new grandfather has arrived&quot;<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 丫鬟隐在门内看时，只见军牢、快手一对一对过去，俄而大轿内抬着一个乌帽猩袍的官府来了。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 那丫鬟倒发了个怔，自思：“这官儿好面善，倒像在那里见过的。”<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==Jawad Ahmad 202121080006==<br /> <br /> 于是进入房中，也就丢过，不在心上。<br /> <br /> Then she went into the room and laid the matter aside ，without taking it to heart.<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 至晚间正待歇息之时，忽听一片声打的门响，许多人乱嚷，说：“本县太爷的差人来传人问话！”<br /> <br /> English:<br /> When I was about to rest in the evening, I heard a bang on the door suddenly, and many people shouted in disorder, saying, &quot;The county's grandfather's messenger is here for questioning!&quot;<br /> <br /> ==Öncü 202121080008==<br /> <br /> 封肃听了，唬得目瞪口呆。<br /> <br /> <br /> <br /> Fengsu hear it,he gaped in consternation --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:28, 22 November 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 不知有何祸事，且听下回分解。<br /> <br /> Don't know something calamity happened, will describe in the ensuing chapter.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:36, 21 November 2021 (UTC)<br /> <br /> If you don't know what calamity took place, listen to the break down given in the next chapter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:54, 21 November 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 通灵──“通灵宝玉”的简称。Psychic--short for ''Psychic Treasure.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:48, 21 November 2021 (UTC)<br /> <br /> Psychic -- the abbreviation for &quot;Psychic Treasure&quot;. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:35, 24 November 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 亦即下文所说女娲炼石补天所剩的那块“顽石”，因其历经锻炼而“灵性已通”，并能幻化为贾宝玉，故称。<br /> <br /> That is to say, the &quot;stubborn stone&quot; left by Nüwa's refining stone to replenish the sky. As it has undergone training, it has &quot;spiritual achievement&quot; and can be transformed into Jia Baoyu, so it is called. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:48, 24 November 2021 (UTC)<br /> <br /> That is to say, the &quot;stubborn stone&quot; left by Nüwa's refining stone to replenish the sky, because it has undergone training, has &quot;spiritually achieved&quot; and can be transformed into Jia Baoyu, so it is called.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:10, 24 November 2021 (UTC)Ei Mon Kyaw<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 《石头记》──此书的本名。<br /> &quot;Story of the Stone&quot; - the original name of the book. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:26, 24 November 2021 (UTC)Ei Mon Kyaw</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211124_homework&diff=127969 2021-11-23T13:04:27Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 我很纳闷：《不自弃文》是篇名，《姬子》是书名，应该同等对待，要么都予注释，要么都不注释，为什么一注一不注呢？难道前者生僻而需要注释，后者人所共知而不必注释吗？显然不是，只能说是避难就易，这与注释的宗旨完全背道而驰。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 法语语言文学 女 202120081477==<br /> <br /> 那怕注为“《姬子》不详”，也还不失为态度诚实。老实说，起初我对《姬子》也一头雾水，因为见所未见，闻所未闻。但根据我自定的注释原则，我不能回避。<br /> <br /> Even if it is noted as &quot;Ji Zi&quot; unknown &quot;, it can be regarded as an honest attitude. To be honest, at first I was confused about Ji Zi, because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:20, 21 November 2021 (UTC)<br /> <br /> Even if it is noted as &quot;unknown Ji Zi&quot; , it can still be regarded as an honest attitude. To be honest, at first I was confused about ''Ji Zi'', because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:36, 22 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 于是我首先求助于《中国古典数字工程》，肯定了中国根本不存在《姬子》这么一本书，完全是曹雪芹所杜撰，正如《古今人物通考》、《中国历代文选》都是曹雪芹杜撰一样。其次，我记得俞平伯先生有一篇专门解释《姬子》的文章，但文章的题目、发表时间以及文章内容却不记得了。经过两天的翻箱倒柜，我终于找到了这篇文章，它的题目是《读〈红楼梦〉随笔》第九节《姬子》，初载于《文汇报》1954年1月25日；又收入《红楼梦研究参考资料选辑》第二辑，人民文学出版社1973年11月出版。<br /> <br /> Therefore, I first made reference htiw &quot;Chinese Classical Digital Engineering&quot; and confirmed that there was no such a book called &quot;Ji Zi&quot; in China, which was completely written by Cao Xueqin, just as cao Xueqin wrote &quot;General Examination of Ancient and Modern Characters&quot; and &quot;Selected Chinese Writings in Past Dynasties&quot;. Secondly, I remember that Mr. Yu Pingbo had a special article explaining ''JiZi'', but I do not remember the title, publication time and content of the article. After two days of searching, I finally found this article. Its title is ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion''. It was first published in Wenhui Daily on January 25, 1954. It was also included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:46, 22 November 2021 (UTC)Chen Huini<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 据俞先生在文章中说：姬子书到底是部什么书呢，谁也说不上来。特别前些日子把这一回书选为高中国文的教材，教员讲解时碰到问题，每来信相询，我亦不能对。但经过研究，他还是写了这篇文章，作为回答。<br /> <br /> According to Mr.Yu in his article: nobody can tell what book ''Ji Zi'' really is. Moreover, this chapter of ''A Dream in Red Mansions'' with the name ''Ji Zhi'' has been selected as the reading material of the high school,and I can't say anything when the teacher who failed to explain it in the classroom come to me.But after careful research, he still write an article to reply this question.<br /> <br /> According to Mr. Yu in his article: nobody can tell what book ''Ji Zi'' really is. In particular, this chapter was selected as a reading material for the Chinese language in high school some days ago, the teachers encountered problems when explaining it, and they wrote to me every time to ask about it, but I couldn't get it right. But after researching, he wrote this article as an answer.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:37, 23 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 他的结论有三点：其一，《姬子》是“作者杜撰”，并以第三回的《古今人物通考》也是杜撰而作为佐证。其二，“这原来是一个笑话”，是探春“拿姬子来抵制”宝钗用以压人的朱子和孔子，而“比朱子孔子再大，只好是姬子了。殆以周公姓姬，作为顽笑”。<br /> <br /> There are three points in his conclusion: one, ''Ji Zi'' is &quot;the author fabricated&quot;, and to the third round of &quot; the general examination of ancient and modern characters&quot; is also fabricated and as proof. Second, &quot;this turns out to be a joke&quot;, is Tanchun &quot; take ''Ji Zi'' to resist&quot; Baochai and used to press people by citing Zhu Zi and Confucius, and &quot;higher level than Zhu Zi and Confucius can only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:35, 23 November 2021 (UTC)<br /> There are three points in his conclusion: first, ''Ji Zi'' is &quot;fabricated by the author&quot;, and can be proved by the fabrication of the third round of &quot; the general examination of ancient and modern characters&quot;. Second, &quot;this turns out to be a joke&quot;, which Tanchun &quot; held ''Ji Zi'' to resist” Baochai who used to press her by citing Zhu Zi and Confucius, but “requiring higher level than Zhu Zi and Confucius, there’s only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.”--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 12:25, 23 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 其三，“有人或者要问为什么净瞎捣乱，造书名？我回答：这是小说。”《中国古典数字工程》可以证明俞先生的“杜撰说”是正确的，因此我把俞先生的意见用以注释《姬子》。<br /> Thirdly, &quot;Someone may ask why messing around and making a title? I replied: This is a novel. &quot;It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s “theory of fabrication” is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Jizi''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 04:56, 23 November 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 据我所知，现在有人搜集了周公的几篇佚文，将其编为集子，按照《老子》、《庄子》、《孟子》之类的惯例，即命名为《姬子》，但这与曹雪芹毫不相干，《红楼梦》中的《姬子》书名绝对是杜撰。此外，有的注本虽然对《不自弃文》作了注释，却只是简述该文的大意，而没有注出曹雪芹的深刻用意。原来朱熹的徒子徒孙认为此文格调低下，有失朱夫子的身份，故将此文排除在众多朱熹文集之外，只有明·朱培编《文公大全集补遗》卷八从抄本《朱熹家谱》中引录，另有《朱子文集大全类编·卷二一·庭训》亦予收录。<br /> <br /> As far as I know, someone collected several lost articles of Duke of Zhou, edited them into an anthology and named it ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretation to ''No Self-surrender'', they just told the main idea of this article rather than annotating the deep meaning made by Cao Xueqin. In fact, disciples and followers of Zhu Xi thought the style of this passage beneath his dignity is very low, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the eighth roll of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of ''Zhu Xi’s Genealogy''. In addition, it is also included in ''Complete Works of Zhu Tzua•Roll Twenty-one•Home Hearing''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:47, 21 November 2021 (UTC)<br /> <br /> As far as I know, now someone collected several lost articles of Duke of Zhou and edited them into a collection that was named ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretations to ''No Self-surrender'', they just briefly described the main idea of this article rather than annotating the deep meaning of Cao Xueqin. In fact, disciples and followers of Zhu Xi thought this passage was low in style and demeaned Zhu Xi, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the Book Eight of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of Zhu Xi’s Genealogy. In addition, ''Complete Works of Zhu Tzua• Book Twenty-one•Home Hearing'' was also included.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:07, 22 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 曹雪芹借宝钗之口说出这篇少见的文章，一则以显示宝钗无书不读，再者也暗示自己博览群籍，同时也对那些自封的朱熹卫士予以调侃。可见曹雪芹即使开玩笑，也非闲笔，总有一定的用意。（详见注释）鉴于所要注释的词语性质不同，因此对注文的要求也有所不同。<br /> <br /> Saying this rare writing through Precious Hairpin Marshgrass, on the one hand Cao Xueqin showed her strong love of reading as well as implied own extensive reading, and on the other, he played off those self-appointed guards of Zhu Xi. Obviously, his joking is not casual but absolutely with some profound meaning.(see annotations) The nature of words annotated is different, so the requirements for explanatory notes are different as well.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 02:41, 22 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 其一，对于一般的疑难词语，重在疏通文意，多不引经据典，追根溯源。其二，对于成语、典故，则既要注明其出典，又要解释其本义，还要说明其引申义或比喻义。其三，对于各种名物（如建筑、服饰、官署、官职、琴棋书画、医卜星相等），则力求变专门术语为通俗语言，以利读者理解。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 其四，对于历史名人，则注明其所在朝代、简历及突出事迹。对于传说人物，则注明其出处及相关故事。其五，对于珍禽异兽、奇花异卉等，则注明其出处来历、奇异之处及相关故事。<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 其六，对于风俗、礼仪、节气等，则注明其形成沿革、具体内容。其七，对于谜语，则既要揭出谜底，又要解释谜语中的疑难词语、成语典故，还要说明谜底的根据。对于酒令，则要参照令谱，详述酒令的玩法及过程。<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 其八，对于所引前人诗、词、曲、文等，皆要注明出处；诗、词、曲照录全文，文则节录相关的文字。其九，对于具有隐寓或暗示意味的诗、词、曲、文、成语、典故、谜语、酒令等，因其关系到故事情节的发展和人物性格、运命的描写，故除了作注释之外，还要揭示其隐藏的含义。总而言之，注文以释难为易、释疑为明为宗旨，以释义准确、释文简炼为目标。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 愿望虽然如此，但学力有限，经验欠缺，愿望能否实现，毫无把握。诚望方家指教，读者检验。<br /> <br /> 第一回 甄士隐梦幻识通灵 贾雨村风尘怀闺秀<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 此开卷第一回也。作者自云：曾历过一番梦幻之后，故将真事隐去，而借“通灵”之说，撰此《石头记》一书也，故曰“甄士隐”云云。但书中所记何事何人<br /> <br /> This is the first chapter of the book. The author said that after going through the illusion, he prefered covering some truth and in virtue of mysticism wrote the novel &quot;The Story of the Stone”，so instead he used the name of Zhen Shiyin as a major speaker. But things and people noted in it--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 03:59, 23 November 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 自己又云：“今风尘碌碌，一事无成。忽念及当日所有之女子，一一细考较去，觉其行止见识，皆出我之上；我堂堂须眉，诚不若彼裙钗：我实愧则有馀，悔又无益，大无可如何之日也。当此日，欲将已往所赖天恩祖德，锦衣纨袴之时，饫甘餍肥之日，背父兄教育之恩，负师友规训之德，以致今日一技无成、半生潦倒之罪，编述一集，以告天下：知我之负罪固多，然闺阁中历历有人，万不可因我之不肖，自护己短，一并使其泯灭也。<br /> <br /> The author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:42, 22 November 2021 (UTC)<br /> <br /> The author goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Thinking of them one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There had been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to hide my own shortcomings.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:34, 22 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 所以蓬牖茅椽，绳床瓦灶，并不足妨我襟怀；况那晨风夕月，阶柳庭花，更觉得润人笔墨。我虽不学无文，又何妨用假语村言敷演出来，亦可使闺阁昭传，复可破一时之闷，醒同人之目，不亦宜乎？”故曰“贾雨村”云云。<br /> <br /> &quot;Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Rainvillage Merchant.&quot;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:27, 21 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> 更于篇中间用“梦”、“幻”等字，却是此书本旨，兼寓提醒阅者之意。看官：你道此书从何而起？说来虽近荒唐，细玩颇有趣味。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 却说那女娲氏炼石补天之时，于大荒山无稽崖，炼成高十二丈、见方二十四丈大的顽石三万六千五百零一块，那娲皇只用了三万六千五百块，单单剩下一块未用，弃在青埂峰下。谁知此石自经锻炼之后，灵性已通，自去自来，可大可小。因见众石俱得补天，独自己无才，不得入选，遂自怨自愧，日夜悲哀。一日，正当嗟悼之际，俄见一僧一道远远而来，生得骨格不凡，丰神迥异，来到这青埂峰下，席地坐谈。It is said that, once upon a time, when Nuwa was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, its spirit has been passed. It can be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 见着这块鲜莹明洁的石头，且又缩成扇坠一般，甚属可爱。那僧托于掌上，笑道：“形体倒也是个灵物了，只是没有实在的好处。须得再镌上几个字，使人人见了，便知你是件奇物。<br /> <br /> It was lovely to see this bright and clean stone shrinking like a fan. Resting on his palm, the monk smiled and said, &quot;The body is a spiritual being, but it has no real benefit. Words had to be engraved so that everyone could see you and know that you were a wonder.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 15:01, 20 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 然后携你到那昌明隆盛之邦、诗礼簪缨之族、花柳繁华地、温柔富贵乡那里去走一遭。”石头听了大喜，因问：“不知可镌何字？携到何方？望乞明示。”那僧笑道：“你且莫问，日后自然明白。”<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 说毕，便袖了，同那道人飘然而去，竟不知投向何方。又不知过了几世几劫，因有个空空道人访道求仙，从这大荒山无稽崖青埂峰下经过，忽见一块大石，上面字迹分明，编述历历。空空道人乃从头一看，原来是无才补天，幻形入世，被那茫茫大士、渺渺真人携入红尘、引登彼岸的一块顽石：上面叙着堕落之乡、投胎之处，以及家庭琐事、闺阁闲情、诗词谜语，倒还全备。<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 只是朝代年纪，失落无考。后面又有一偈云：无才可去补苍天，枉入红尘若许年。此系身前身后事，倩谁记去作奇传？<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 空空道人看了一回，晓得这石头有些来历，遂向石头说道：“石兄，你这一段故事，据你自己说来，有些趣味，故镌写在此，意欲闻世传奇。据我看来：第一件，无朝代年纪可考；第二件，并无大贤大忠理朝廷、治风俗的善政，其中只不过几个异样女子，或情或痴，或小才微善。我纵然抄去，也算不得一种奇书。”<br /> <br /> As the Taoist priest named Kongkong once has examined the stone, he had some idea about the story on it, and then said to the stone, &quot;Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence.&quot;--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 09:02, 21 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 石头果然答道：“我师何必太痴？我想历来野史的朝代，无非假借汉、唐的名色；莫如我这石头所记，不借此套，只按自己的事体情理，反倒新鲜别致。况且那野史中，或讪谤君相，或贬人妻女，奸淫凶恶，不可胜数；更有一种风月笔墨，其淫秽污臭，最易坏人子弟。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 至于才子佳人等书，则又开口文君，满篇子建，千部一腔，千人一面，且终不能不涉淫滥。在作者不过要写出自己的两首情诗艳赋来，故假捏出男女二人名姓；又必旁添一小人拨乱其间，如戏中小丑一般。更可厌者，之乎者也，非理即文，大不近情，自相矛盾。<br /> <br /> As for the books about the talented and the beauties, they talked about Wen and Jun, the pages were also full of Zi and Jian. A thousand volumes present the same thing, and a thousand person are also in the same character. Moreover, they cannot avoid to some licentious things. The authors, who had to write several sentimental odes and elegant ballads, had falsely invented the names of both men and women, and also some bad guys who like a clown in a play made some troubles in there. As for the annoying men, they had nothing in their minds and talked about Li and Wen, which had no link with the targeted things and paradoxical in the whole.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:53, 22 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 竟不如我这半世亲见亲闻的几个女子，虽不敢说强似前代书中所有之人，但观其事迹原委，亦可消愁破闷；至于几首歪诗，也可以喷饭供酒。其间离合悲欢，兴衰际遇，俱是按迹循踪，不敢稍加穿凿，至失其真。只愿世人当那醉馀睡醒之时，或避事消愁之际，把此一玩，不但是洗旧翻新，却也省了些寿命筋力，不更去谋虚逐妄了。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 我师意为如何？”空空道人听如此说，思忖半晌，将这《石头记》再检阅一遍。因见上面大旨不过谈情，亦只是实录其事，绝无伤时诲淫之病，方从头至尾抄写回来，闻世传奇。<br /> What do I mean?&quot; Empty Taoist listen to say so, ponder a long time, will this &quot;stone&quot; review again. Seeing that the message above was only a talk of love, and only a record of it, without suffering from the disease of lewdness, I copied it back from beginning to end and heard the legend of the world.<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 从此空空道人因空见色，由色生情，传情入色，自色悟空，遂改名情僧，改《石头记》为《情僧录》。东鲁孔梅溪题曰《风月宝鉴》。后因曹雪芹于悼红轩中披阅十载，增删五次，纂成目录，分出章回，又题曰《金陵十二钗》，并题一绝。<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 即此便是《石头记》的缘起。诗云：满纸荒唐言，一把辛酸泪。都云作者痴，谁解其中味?<br /> <br /> This was the origin of ''The Story of The Stone''. A poem once said, “the whole novel is full of absurd words, as well as bitter tears. People all consider the author crazy, but is there anyone who knows its true meaning？--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:22, 23 November 2021 (UTC)<br /> <br /> This is the origin of ''The Story of the Stone''. The poem says: The pages were full of idle words which was penned with hot and bitter tears; All men call the author fool, but no one understood his secret message.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:25, 23 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 《石头记》缘起既明，正不知那石头上面记着何人何事？看官请听。按那石上书云：当日地陷东南，这东南有个姑苏城，城中阊门最是红尘中一二等富贵风流之地。<br /> <br /> Now that the origin of the stone is clear, let us see what was written on the stone. Dear readers, please listen. Long ago, the earth dipped downwards in the southeast where there was a city named Gusu; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:10, 23 November 2021 (UTC)<br /> <br /> The origin of &quot;The Story of the Stone&quot; was clear, but did you know who or what was written on the stone? Please listen to me and go on. According to the record on the stone: One day, there was a subsidence in southeast and there was Gusu City. In the city, the quarter around Changmen Gate was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:13, 23 November 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 这阊门外有个十里街，街内有个仁清巷，巷内有个古庙，因地方狭窄，人皆呼作“葫芦庙”。庙旁住着一家乡宦，姓甄名费，字士隐；嫡妻封氏，性情贤淑，深明礼义。家中虽不甚富贵，然本地也推他为望族了。<br /> <br /> Outside the city of Changmen gate, there was a Shili street and a Renqing lane was on the street. In the Renqing lane, there was an ancient temple called &quot;Hulu temple&quot; owing to it`s narrow location. Next to the temple lived a hometown official named Zhen Fei, courtesy named Shi Yin; his legal wife, surnamed Feng, was a virtuous person with a deep sense of courtesy and righteousness. Although the family was not very rich, the local people also thought that he was a prominent family. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:02, 21 November 2021 (UTC)Liu Wei<br /> <br /> Outside the Changmen gate was the Shili street and the Renqing lane, inside which was an ancient temple, called the &quot;Gourd temple&quot; for its narrow space. Next to the temple lived a retired official named Zhen Fei, whose courtesy name was Shi Yin; his legal wife Mrs. Feng was a virtuous person with a deep awareness of courtesy and righteousness. Although the family was not very rich, the locals also regarded him as a noble man.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:19, 22 November 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 因这甄士隐禀性恬淡，不以功名为念，每日只以观花种竹、酌酒吟诗为乐，倒是神仙一流人物。只是一件不足：年过半百，膝下无儿；只有一女，乳名英莲，年方三岁。一日炎夏永昼，士隐于书房闲坐，手倦抛书，伏几盹睡，不觉矇眬中走至一处，不辨是何地方。<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! There was only one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. Tired, he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 03:19, 21 November 2021 (UTC)<br /> <br /> Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! But there was one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. He was so tired that he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:12, 23 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 忽见那厢来了一僧一道，且行且谈。只听道人问道：“你携了此物，意欲何往？”那僧笑道：“你放心。如今现有一段风流公案，正该了结，这一干风流冤家，尚未投胎人世。<br /> <br /> Unexpectedly he espied， in the opposite direction， two priests coming towards him： the one a Buddhist， the other a Taoist. As they advanced they kept up the conversation in which they were engaged. &quot;Whither do you purpose taking the object you have brought away？&quot; he heard the Taoist inquire. To this question the Buddhist replied with a smile： &quot;Set your mind at ease，&quot; he said； &quot;there's now in maturity a plot of a general character involving mundane pleasures， which will presently come to a denouement. The whole number of the votaries of voluptuousness have， as yet， not been quickened or entered the world.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:07, 23 November 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 趁此机会，就将此物夹带于中，使他去经历经历。”那道人道：“原来近日风流冤家又将造劫历世，但不知起于何处，落于何方？”那僧道：“此事说来好笑。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 只因当年这个石头，娲皇未用，自己却也落得逍遥自在，各处去游玩。一日来到警幻仙子处，那仙子知他有些来历，因留他在赤霞宫中，名他为赤霞宫神瑛侍者。他却常在西方灵河岸上行走，看见那灵河岸上三生石畔有棵绛珠仙草，十分娇娜可爱，遂日以甘露灌溉，这绛珠草始得久延岁月。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 后来既受天地精华，复得甘露滋养，遂脱了草木之胎，幻化人形，仅仅修成女体，终日游于离恨天外，饥餐秘情果，渴饮灌愁水。只因尚未酬报灌溉之德，故甚至五内郁结着一段缠绵不尽之意。常说：‘自己受了他雨露之惠，我并无此水可还。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 他若下世为人，我也同去走一遭，但把我一生所有的眼泪还他，也还得过了。’因此一事，就勾出多少风流冤家都要下凡，造历幻缘，那绛珠仙草也在其中。今日这石正该下世，我来特地将他仍带到警幻仙子案前，给他挂了号，同这些情鬼下凡，一了此案。”<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 那道人道：“果是好笑，从来不闻有‘还泪’之说。趁此，你我何不也下世度脱几个，岂不是一场功德？”那僧道：“正合吾意。你且同我到警幻仙子宫中，将这蠢物交割清楚，待这一干风流孽鬼下世，你我再去。如今有一半落尘，然犹未全集。”<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I are going to the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;<br /> <br /> The Taoist priest says:&quot;It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?&quot; The monk replies:&quot;It's exactly what I am hoping for. You and I will go the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely.&quot;--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:56, 23 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 道人道：“既如此，便随你去来。”却说甄士隐俱听得明白，遂不禁上前施礼，笑问道：“二位仙师请了。”那僧、道也忙答礼相问。<br /> <br /> The Taoist said, &quot;In that case, let's go with you.&quot; Then Zhen Shiyin heard and understood, so he could not help but go forward to salute, smiling and saying, &quot; Please, distinguished masters.&quot; The monk and the Taoist also replied with manners.<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 士隐因说道：“适闻仙师所谈因果，实人世罕闻者。但弟子愚拙，不能洞悉明白。若蒙大开痴顽，备细一闻，弟子洗耳谛听，稍能警省，亦可免沉沦之苦了。”<br /> <br /> Shi Yinyin said: &quot;What you master talked about the cause and effect is definitely rare in the world. But I am stupid and can't fully understand it. If you can explain it for me to get rid of infatuation and stubbornness, I will listen to you carefully and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:01, 21 November 2021 (UTC)<br /> <br /> Shi Yin then said, &quot;I have just heard you master's words about karma, a truly rare insight in the world. But I am too ignorant to understand it. If I could be enlightened by you two to get rid of infatuation and stubbornness, I would certainly listen carefully to all that you say and then take warning from it, avoiding the suffering of enthrallment.&quot;--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:54, 22 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 二仙笑道：“此乃玄机，不可预泄。到那时只不要忘了我二人，便可跳出火坑矣。”士隐听了，不便再问，因笑道：“玄机固不可泄露，但适云‘蠢物’，不知为何？或可得见否？”那僧说：“若问此物，倒有一面之缘。”<br /> <br /> The two immortals laughed and said, &quot;It is something metaphysical and cannot be divulged in advance. At that time, just don't forget the two of us, and you will be free from your predicament.&quot; When Shi Yin heard this, he stopped pursuing the matter. He laughed and said, &quot;Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?&quot; The monk said, &quot;This thing you are asking about, you do have the fortune to see it.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:39, 22 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 说着取出，递与士隐。士隐接了看时，原来是块鲜明美玉，上面字迹分明，镌着“通灵宝玉”四字，后面还有几行小字。正欲细看时，那僧便说已到幻境，就强从手中夺了去。<br /> <br /> He said and took it out to ShiYin. ShiYin received it and found it a bright beautiful jade in which there were four clear characters:Tong Ling Bao Yu followes by several lines of words.When ShiYin craved for a careful look, that monk said that he had reached the illusion, so he snatched it from ShiYin's hand.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:57, 21 November 2021 (UTC)<br /> <br /> Then he said as he took it out and handed it to Shi Yin. Shi Yin took a look, and it turned out to be a piece of bright beautiful jade, with clear writing above, engraved with the “Tongling jade”. There were a few lines of small characters behind. When he was about to take a closer look, the monk said he had reached the dreamland and snatched the jade from his hands.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:47, 22 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 和那道人竟过了一座大石牌坊，上面大书四字，乃是“太虚幻境”。两边又有一副对联道：假作真时真亦假，无为有处有还无。士隐意欲也跟着过去，方举步时，忽听一声霹雳，若山崩地陷。<br /> <br /> And with that Taoist priest actually passed a large stone archway, above which was engraved four big words, is “the Great Void Dreamland”.On both sides there was a pair of couplets: If false is taken as the truth, then truth is said to be lieing , when nothing is taken as being, then being itself is turned into nothing. Shih-yin also wanted to pass the big stone archway, but the moment he was about to raise his foot, he heard a crack of thunder which sounded as if the hills were rending asunder and the earth falling in.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:52, 21 November 2021 (UTC)<br /> <br /> And that Taoist passed a large stone pagoda, written on it four big words, is &quot;Taixu fantasy realm&quot;. On both sides, there is a couplet saying: &quot;Falsehood is true when it is true, and there is nothing where there is nothing&quot;. Shi Yin also wanted to follow, when just ready to raise his feet, he heard a thunderbolt all of a sudden, as if a landslide happened.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:48, 21 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 士隐大叫一声，定睛看时，只见烈日炎炎，芭蕉冉冉，梦中之事便忘了一半。又见奶母抱了英莲走来。士隐见女儿越发生得粉装玉琢，乖觉可喜，便伸手接来，抱在怀中，斗他玩耍一会。<br /> <br /> Shi Yin cried out, and when he fixed his eyes, only seeing the sun is shining, the weather is bright, and the plantains are flourishing, and then he forgot half of his dream. Later, the lactating mother coming with Yinglian in her arms. When Shi Yin noted that his daughter was becoming more and more beautiful and cute, he reached out and took her in his arms, and teased her for a while.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:43, 21 November 2021 (UTC)<br /> <br /> Shiyin cried out, fixing his eyes on the blazing sun and supplely drooping banana leaves, only to be oblivious to half of his dream. Then the wet nurse came over with Yinglian in her arms. Shiyin perceived that his daughter became so fair and lovely that he couldn’t wait to cradle her in his arms to amuse her.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:48, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 又带至街前，看那过会的热闹。方欲进来时，只见从那边来了一僧一道：那僧癞头跣足，那道跛足蓬头，疯疯癫癫，挥霍谈笑而至。及到了他门前，看见士隐抱着英莲，那僧便大哭起来，又向士隐道：“施主，你把这有命无运、累及爹娘之物抱在怀内作甚？”<br /> <br /> Shiyin then took his lovely daughter out into the street to see the lively meeting. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They came over, crazy, talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 01:35, 21 November 2021 (UTC)<br /> <br /> Shiyin then took his lovely daughter to the street to see the lively agora. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They acted like a lunatic and came over,talking and laughing. When they got to Shiyin’s door, seeing him holding Yinglian in his arms. The monk began to cry and said to Shiyin, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:06, 21 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 士隐听了，知是疯话，也不睬他。那僧还说：“舍我罢，舍我罢。”士隐不耐烦，便抱着女儿转身。<br /> <br /> After listening to him,Shiyin knew that it's crazy words and ignored him.But the monk also said:&quot;Give her to me,give her to me.&quot; Shiyin was impatient,so he held his daughter and turned to leave.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 05:59, 21 November 2021 (UTC)<br /> <br /> After listening to him, Shiyin knew that it was lunatic ravings and ignored him. But the monk complemented:&quot;Give her to me, give her to me.&quot; Shiyin got impatient, so he embraced his daughter and turned around. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:14, 23 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 才要进去，那僧乃指着他大笑，口内念了四句言词，道是：惯养娇生笑你痴，菱花空对雪澌澌。好防佳节元宵后，便是烟消火灭时。<br /> <br /> When he was about to get in, the monk pointed at him and laughed, mumbling four sentences, which mean “how crazy that you pamper your daughter like this, (see you embrace Yinglian), just like the summer lotus are exposed to the winter snow. Beware of the days after the Lantern Festival, then there is a fire to vanish everything.”--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 03:03, 21 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 士隐听得明白，心下犹豫，意欲问他来历，只听道人说道：“你我不必同行，就此分手，各干营生去罢。三劫后，我在北邙山等你，会齐了，同往太虚幻境销号。”那僧道：“最妙，最妙。”<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 说毕，二人一去，再不见个踪影了。士隐心中此时自忖：“这两个人必有来历，很该问他一问，如今后悔却已晚了。”这士隐正在痴想，忽见隔壁葫芦庙内寄居的一个穷儒，姓贾名化、表字时飞、别号雨村的走来。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 这贾雨村原系湖州人氏，也是诗书仕宦之族。因他生于末世，父母祖宗根基已尽，人口衰丧，只剩得他一身一口。在家乡无益，因进京求取功名，再整基业。<br /> <br /> Jia Yucun was born in Huzhou and came from a family of Confucian scholars and officials. Because he was born in last phase of age, the roots of his ancestors had died out. Family declined, and left him alone. He found no benefit in hometown, so he went to Beijing to strive for fame and tried to make another solid foundation for family.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:10, 21 November 2021 (UTC)<br /> <br /> Jia Yucun came from Huzhou and was born in a family of scholars and officials. However, because he was born in the last phase of the age, the root of his ancestors had died out and family declined, leaving him alone in the world. He found no benefit in hometown, so he went to Beijing to strive for success and fame and tried to make the revitalization of his family.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:46, 21 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 自前岁来此，又淹蹇住了，暂寄庙中安身，每日卖文作字为生，故士隐常与他交接。当下雨村见了士隐，忙施礼陪笑道：“老先生倚门伫望，敢街市上有甚新闻么？”士隐笑道：“非也。适因小女啼哭，引他出来作耍。正是无聊的很，贾兄来得正好，请入小斋，彼此俱可消此永昼。” <br /> <br /> Since arriving in Beijing the year before last, Jia Yuchun had led a hard life, living only in a temple. He wrote poems and articles in exchange for money every day, so Shiyin often often met with him. Once Yucun saw Shiyin, hurriedly saluted and said with a smile, &quot; Sir, you are leaning on the door and looking at something. Is there any news in the market?&quot; Shiyin smiled and said, &quot;No. Just because my little girl cried, so I took her out to play. I am so bored now and you are so nice to appear in time. Please come into my study with me, so that we can both kill the boring time.&quot; --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:35, 21 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 说着，便令人送女儿进去。自携了雨村来至书房中，小童献茶。方谈得三五句话，忽家人飞报：“严老爷来拜。”<br /> <br /> While he was talking, he asked someone to take his daughter back to her room. Then he took Yucun to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that &quot;Master Yan came to visit.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:30, 23 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 士隐慌忙起身谢道：“恕诓驾之罪。且请略坐，弟即来奉陪。”雨村起身也让道：“老先生请便。晚生乃常造之客，稍候何妨！”说着，士隐已出前厅去了。<br /> <br /> <br /> Shiying stood up hurriedly and said, &quot; Excuse me.Please sit for a moment first, and I will entertain you at once.&quot; Yucun also stood up and answered:&quot; Old gentleman, you go. I often come to you here as a guest, wait a little while is not the matter!&quot; Said, Shiying had walked out of the guest room.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 02:51, 21 November 2021 (UTC)<br /> Shiyin hurriedly got up and thanked, &quot;excuse the crime of cheating driving. Please sit down and my brother will accompany you.&quot; Yucun got up and said, &quot;please help yourself, sir. My late life is a regular guest. Why not wait a minute!&quot; said Shiyin, who had left the front hall.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:44, 22 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 这里雨村且翻弄诗籍解闷，忽听得窗外有女子嗽声。雨村遂起身往外一看，原来是一个丫鬟在那里掐花儿：生的仪容不俗，眉目清秀，虽无十分姿色，却也有动人之处。雨村不觉看得呆了。那甄家丫鬟掐了花儿，方欲走时，猛抬头见窗内有人：敝巾旧服，虽是贫窘，然生得腰圆背厚，面阔口方，更兼剑眉星眼，直鼻方腮。<br /> Here in the rain village, I turned to poetry books to relieve my boredom. Suddenly I heard a woman coughing outside the window. Yucun then got up and looked out. It turned out that it was a servant girl pinching flowers there: Sheng's appearance was not vulgar and his eyebrows were beautiful. Although he was not very beautiful, he was also moving. Yucun was stunned. The Zhen servant girl pinched the flowers. When Fang was about to leave, she suddenly looked up and saw someone in the window: Although I was poor and embarrassed, I had a round waist, thick back, wide face and square mouth. I also had sword eyebrows, star eyes, straight nose and square cheeks.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 这丫鬟忙转身回避，心下自想：“这人生的这样雄壮，却又这样褴褛。我家并无这样贫窘亲友，想他定是主人常说的什么贾雨村了。怪道又说他必非久困之人，每每有意帮助周济他，只是没什么机会。”如此一想，不免又回头一两次。雨村见他回头，便以为这女子心中有意于他，遂狂喜不禁，自谓此女子必是个巨眼英豪，风尘中之知己。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 一时小童进来，雨村打听得前面留饭，不可久待，遂从夹道中，自便门出去了。士隐待客既散，知雨村已去，便也不去再邀。一日，到了中秋佳节。<br /> <br /> When a child came in, yucun heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Shiyin had already served guests, knowing that yucun had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 士隐家宴已毕，又另具一席于书房，自己步至庙中来邀雨村。原来雨村自那日见了甄家丫鬟曾回顾他两次，自谓是个知己，便时刻放在心上。今又正值中秋，不免对月有怀，因而口占五言一律云：<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 未卜三生愿，频添一段愁。闷来时敛额，行去几回头。自顾风前影，谁堪月下俦？蟾光如有意，先上玉人楼。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 雨村吟罢，因又思及平生抱负，苦未逢时，乃又搔首对天长叹，复高吟一联云：玉在椟中求善价，钗于奁内待时飞。恰值士隐走来听见，笑道：“雨村兄真抱负不凡也！”<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 雨村忙笑道：“不敢。不过偶吟前人之句，何期过誉如此！”因问：“老先生何兴至此？”士隐笑道：“今夜中秋，俗谓团圆之节。想尊兄旅寄僧房，不无寂寥之感。故特具小酌，邀兄到敝斋一饮。不知可纳芹意否？”<br /> <br /> Yucun laughed and hurriedly said, &quot;No no, I just recite the words of the predecessors. You speak too highly of me!&quot; he asked, &quot;Why did you come here, sir?&quot; Shiyin smiled, &quot;Tonight is the reunion time of Mid Autumn Festival. You lodged with a monk's room alone. So I come to invite you to have a drink with me. What do you think?&quot;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:51, 21 November 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 雨村听了，并不推辞，便笑道：“既蒙谬爱，何敢拂此盛情！”说着，便同士隐复过这边书院中来了。须臾茶毕，早已设下杯盘，那美酒佳肴，自不必说。<br /> <br /> Hearing this, Yucun did not refuse, but said with a smile: &quot;Since I am indebted to you, I dare not live up to this feeling.&quot; Then he and Shiyin came to the academy here. In a moment they had finished their tea, and a feast had already been set up, with wine and food, in which the delicacy was all.<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 二人归坐，先是款酌慢饮；渐次谈至兴浓，不觉飞觥献斝起来。当时街坊上家家箫管，户户笙歌；当头一轮明月，飞彩凝辉。二人愈添豪兴，酒到杯干。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 雨村此时已有七八分酒意，狂兴不禁，乃对月寓怀，口占一绝云：时逢三五便团圆，满把清光护玉栏。天上一轮才捧出，人间万姓仰头看。士隐听了，大叫：“妙极！弟每谓兄必非久居人下者，今所吟之句，飞腾之兆已现，不日可接履于云霄之上了。可贺，可贺！”<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 乃亲斟一斗为贺。雨村饮干，忽叹道：“非晚生酒后狂言，若论时尚之学，晚生也或可去充数挂名。只是如今行李路费，一概无措，神京路远，非赖卖字撰文，即能到得。”士隐不待说完，便道：“兄何不早言？弟已久有此意，但每遇兄时，并未谈及，故未敢唐突。今既如此，弟虽不才，‘义利’二字，却还识得。且喜明岁正当大比，兄宜作速入都，春闱一捷，方不负兄之所学。其盘费馀事，弟自代为处置，亦不枉兄之谬识矣。”<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 当下即命小童进去，速封五十两白银并两套冬衣。又云：“十九日乃黄道之期，兄可即买舟西上。待雄飞高举，明冬再晤，岂非大快之事！”雨村收了银、衣，不过略谢一语，并不介意，仍是吃酒谈笑。<br /> <br /> Shiyin immediately ordered the child to go in and quickly seal fifty liang silver and two sets of winter clothes. And he also said, &quot;the 19th of March is the time of the zodiac, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:23, 21 November 2021 (UTC)<br /> <br /> Shiyin immediately ordered the child in and seal fifty liang silver and two suits of winter clothes quickly. Then he said, &quot;the 19th of March is favorable time, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?&quot; Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.<br /> <br /> [1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:15, 23 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 那天已交三鼓，二人方散。士隐送雨村去后，回房一觉，直至红日三竿方醒。因思昨夜之事，意欲写荐书两封与雨村，带至都中去，使雨村投谒个仕宦之家，为寄身之地。<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 因使人过去请时，那家人回来说：“和尚说：贾爷今日五鼓已进京去了，也曾留下话与和尚转达老爷，说：‘读书人不在黄道黑道，总以事理为要，不及面辞了。’”士隐听了，也只得罢了。真是闲处光阴易过，倏忽又是元宵佳节。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 士隐令家人霍启抱了英莲，去看社火花灯。半夜中霍启因要小解，便将英莲放在一家门槛上坐着。待他小解完了来抱时，那有英莲的踪影。<br /> <br /> Zhen Shiyin asked his family member Huo Qi to carry Yinglian and go to see the lanterns. In the middle of the night, Huo Qi had to take a piss, so he left Yinglian sitting on the threshold of a door. When he came to carry her after taking a piss, there was no sign of Yinglian.<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 急的霍启直寻了半夜，至天明不见。那霍启也不敢回来见主人，便逃往他乡去了。那士隐夫妇见女儿一夜不归，便知有些不好。再使几人去找寻，回来皆云影响全无。<br /> <br /> Huo Qi was so anxious that he looked for her all night and did not find her by dawn. So he did not dare to return to meet the host and he fled to his hometown. Mr. and Mrs. Shi Yin felt something is about to go wrong when they found their daughter didn't go home all night. They sent more people to look for her, but when they came back they said they didn't have any trace of her.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 14:22, 21 November 2021 (UTC)<br /> <br /> Being so anxious, Huo Qi looked for her all night but in vain till dawn. Dare not to return to his master, he fled to another place. Mr. and Mrs. Shi Yin felt something wrong when their daughter didn't go home all night. More people were sent to look for her, but only to find no trace of her.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:11, 22 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 夫妻二人半世只生此女，一旦失去，何等烦恼，因此昼夜啼哭，几乎不顾性命。看看一月，士隐已先得病，夫人封氏也因思女搆疾，日日请医问卦。不想这日三月十五，葫芦庙中炸供，那和尚不小心，油锅火逸，便烧着窗纸。<br /> <br /> The couple, having spent half of their lifetime, couldn't bear the thought of losing their only child. They wept day and night, almost risking their lives. In January, Shi Yin was already sick, and his wife Feng shi also fell ill for missing her daughter excessively and had to see doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:57, 22 November 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 此方人家俱用竹篱木壁，也是劫数应当如此，于是接二连三，牵五挂四，将一条街烧得如火焰山一般。彼时虽有军民来救，那火已成了势了，如何救得下，直烧了一夜方熄，也不知烧了多少人家。只可怜甄家在隔壁，早成了一堆瓦砾场了，只有他夫妇并几个家人的性命不曾伤了，急的士隐惟跌足长叹而已。<br /> <br /> This family deserves this fate for using bamboos and wood as hedge. One by one, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. Poor Zhen's house next door had turned into a pile of rubble, only the couple and the families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:44, 22 November 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 与妻子商议，且到田庄上去住。偏值近年水旱不收，贼盗蜂起，官兵剿捕，田庄上又难以安身。只得将田地都折变了，携了妻子与两个丫鬟，投他岳丈家去。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 他岳丈名唤封肃，本贯大如州人氏，虽是务农，家中却还殷实。今见女婿这等狼狈而来，心中便有些不乐。幸而士隐还有折变田产的银子在身边，拿出来托他随便置买些房地，以为后日衣食之计。<br /> <br /> His father-in-law's name was Feng Su. His native place was Daruzhou. Although he was a farmer, his family was well off. Now, seeing her son-in-law come in such a discomfiture, I felt unhappy. Fortunately, there are hidden converted field of silver in the side, took out to entrust him to buy some premises, that the day after the means of food and clothing.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:19, 21 November 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 那封肃便半用半赚的，略与他些薄田破屋。士隐乃读书之人，不惯生理稼穑等事，勉强支持了一二年，越发穷了。封肃见面时，便说些现成话儿；且人前人后，又怨他不会过，只一味好吃懒做。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 士隐知道了，心中未免悔恨；再兼上年惊唬，急忿怨痛：暮年之人，那禁得贫病交攻，竟渐渐的露出那下世的光景来。可巧这日拄了拐，扎挣到街前散散心时，忽见那边来了一个跛足道人，疯狂落拓，麻鞋鹑衣，口内念着几句言词道：<br /> <br /> When Hidden Truth found out about this, he felt remorse in his heart; he was also frightened of the previous year, and he felt angry and resentful: a man in his twilight years, who could not help being attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with sackcloth shoes and quails, reciting a few words under his breath.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:26, 22 November 2021 (UTC)<br /> <br /> When Hidden Truth found out this, he felt remorse in his heart; he was also frightened of the previous year, angry and resentful: a man in his twilight， who could not be able to be attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with ragged shoes and clothes，reciting a few words under his breath.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 07:00, 22 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 世人都晓神仙好，惟有功名忘不了。古今将相在何方？荒冢一堆草没了。世人都晓神仙好，只有金银忘不了。终朝只恨聚无多，及到多时眼闭了。<br /> <br /> The common people know that immortals are good, but they can't forget their achievements and fame. Where are the generals and prime ministers from ancient times to the present？What we can see are just deserted graves full of grass. The common people know that immortals are good, but they can‘t forget gold and silver. Till the end of life，they would regret their inability to create as much wealth as possible when they are alive and regret they are going to the heaven after they have accumulated plenty of wealth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:42, 21 November 2021 (UTC)<br /> <br /> All the common people know that immortals are good, but they can't forget their achievements and ambitions. Where are the great ones of old？They are just deserted graves full of grass. All the common people know that immortals are good, but they can‘t forget gold and silver. They grub for money all their lives until death seals up their eyes.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:24, 21 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 世人都晓神仙好，只有姣妻忘不了。君生日日说恩情，君死又随人去了。世人都晓神仙好，只有儿孙忘不了。痴心父母古来多，孝顺子孙谁见了？<br /> <br /> All men want to be immortals, but dote on the wives they’ve married. Those who swear to love their husband forever, but remarry as soon as he’s dead. All men want to be immortals, but dote on the sons they’ve gotten. Although infatuated parents are numerous, who ever saw really filial sons or daughters?--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 21 November 2021 (UTC)<br /> <br /> Everyone in the world knows that the gods are good, but only the pretty wife can't forget. You swear to remember your husband’s kindness, but when your husband die, you go away with others. Everyone knows that the gods are good, but only the children and grandchildren cannot be forgotten. There are many loving parents in the past, but who has seen the filial children?--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:04, 22 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 士隐听了，便迎上来道：“你满口说些什么？只听见些‘好’、‘了’，‘好’、‘了’。”那道人笑道：“你若果听见‘好’、‘了’二字，还算你明白。可知世上万般，好便是了，了便是好：若不了，便不好；若要好，须是了。我这歌儿便叫《好了歌》。<br /> When the hermit heard it, he came up and said, &quot;What are you talking about ?&quot; I just hear 'Hao’ (means good), 'Liao' (means end) 'Hao’, ‘Liao'. The man laughed, &quot;If you hear the words 'Hao' and 'Liao', you understand it. In this world, good is end, and the end is good. If there is no end, there is no good, and vice versa. My song is called ‘The Song of ‘Hao’ and ‘ Liao’. ”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:54, 22 November 2021 (UTC)<br /> <br /> Hidden Truth came over after heard this and said: “ What are you talking about? I just hear the words ‘good’ and ‘end’.” That man laughed, “ You heard the words ‘good’ and ‘end’, that means you got a few things going for you. In this world, good is end, and end is good. If there is no end, there is no good, and vice versa. My song is called ''All Dood Things Must End''.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 12:19, 22 November 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 士隐本是有夙慧的，一闻此言，心中早已悟彻，因笑道：“且住，待我将你这《好了歌》注解出来何如？”道人笑道：“你就请解。”士隐乃说道：陋室空堂，当年笏满床。<br /> <br /> So intelligent, Hidden Truth understood the essence of the song entirely in his head as soon as he heard it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of beds and boards used by dignitaries at that time.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:01, 22 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 衰草枯杨，曾为歌舞场。蛛丝儿结满雕梁，绿纱今又在蓬窗上。说甚么脂正浓，粉正香，如何两鬓又成霜？<br /> Humble hovels and abandoned halls where courtiers once paid daily calls；Bleak places where weeds and trees scarcely thrive<br /> were once with a show of peace and prosperity．When cobwebs cover the mansion’s gilded beams，and collage casement with choice muslin gleams．Would you of perfumed elegance recite? Even as you speak，the raven locks turn white．<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 昨日黄土陇头埋白骨，今宵红绡帐底卧鸳鸯。金满箱，银满箱，转眼乞丐人皆谤。正叹他人命不长，那知自己归来丧。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 训有方，保不定日后作强梁；择膏粱，谁承望流落在烟花巷。因嫌纱帽小，致使锁枷扛；昨怜破袄寒，今嫌紫蟒长。乱烘烘，你方唱罢我登场，反认他乡是故乡。<br /> <br /> Though intentionally educated according to parents' plan, one can also become a bandit later. Trying her best to marry into a rich family, she ends up in a red-light district beyond everyone's expectation.People who not satisfied with his positions has to spend the rest of his life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with gorgeous clothes after they became rich.I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 甚荒唐，到头来，都是为他人作嫁衣裳。那疯跛道人听了，拍掌大笑道：“解得切，解得切！”士隐便说一声：“走罢。”<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> It's ridiculous. In the end, they make wedding clothes for others. The crazy lame Taoist listened, clapped his hands and laughed and said, &quot;it's right, it's right!&quot; Shiyin said, &quot;let's go.&quot;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:43, 21 November 2021 (UTC)<br /> <br /> == Headline text ==<br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 将道人肩上的搭裢抢过来背上，竟不回家，同着疯道人飘飘而去。当下哄动街坊，众人当作一件新闻传说。封氏闻知此信，哭个死去活来。<br /> <br /> He grabbed the lap on the Taoist's shoulder and carried it on his back. He didn't go home and floated away with the crazy Taoist. At that moment, the neighborhood was stirred up and everyone regarded it as a news legend. When Feng heard this letter, he cried to death.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:34, 21 November 2021 (UTC)<br /> <br /> ==Nadia 202011080004==<br /> <br /> 只得与父亲商议，遣人各处访寻，那讨音信。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> <br /> 无奈何，只得依靠着他父母度日。<br /> <br /> He was so helpless that he had to rely on his parents to survive.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> <br /> 幸而身边还有两个旧日的丫鬟伏侍，主仆三人，日夜作些针线，帮着父亲用度。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> <br /> 那封肃虽然每日抱怨，也无可奈何了。<br /> Although Feng Su complained every day, he was helpless<br /> <br /> ==Muhammad Numan 202121080002==<br /> <br /> 这日那甄家的大丫鬟在门前买线，忽听得街上喝道之声。<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> <br /> 众人都说：“新太爷到任了。”<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> <br /> 丫鬟隐在门内看时，只见军牢、快手一对一对过去，俄而大轿内抬着一个乌帽猩袍的官府来了。<br /> <br /> ==Zohaib Chand 202121080005==<br /> <br /> 那丫鬟倒发了个怔，自思：“这官儿好面善，倒像在那里见过的。”<br /> <br /> ==Jawad Ahmad 202121080006==<br /> <br /> 于是进入房中，也就丢过，不在心上。<br /> <br /> ==Nizam Uddin 202121080007==<br /> <br /> 至晚间正待歇息之时，忽听一片声打的门响，许多人乱嚷，说：“本县太爷的差人来传人问话！”<br /> <br /> English:<br /> When I was about to rest in the evening, I heard a bang on the door suddenly, and many people shouted in disorder, saying, &quot;The county's grandfather's messenger is here for questioning!&quot;<br /> <br /> ==Öncü 202121080008==<br /> <br /> 封肃听了，唬得目瞪口呆。<br /> <br /> <br /> <br /> Fengsu hear it,he gaped in consternation --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:28, 22 November 2021 (UTC)<br /> <br /> ==Akira Jantarat 202121080009==<br /> <br /> 不知有何祸事，且听下回分解。<br /> <br /> Don't know something calamity happened, will describe in the ensuing chapter.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:36, 21 November 2021 (UTC)<br /> <br /> If you don't know what calamity took place, listen to the break down given in the next chapter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:54, 21 November 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> <br /> 通灵──“通灵宝玉”的简称。Psychic--short for ''Psychic Treasure.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:48, 21 November 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> <br /> 亦即下文所说女娲炼石补天所剩的那块“顽石”，因其历经锻炼而“灵性已通”，并能幻化为贾宝玉，故称。<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> <br /> 《石头记》──此书的本名。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211110_homework&diff=127864 2021-11-22T12:42:48Z

<p>Huang Zhuliang: /* 曾俊霖 Zēng Jùnlín 国别 男 202120081478 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211110_homework|for Nov 10 - HLM Chapters 20-21]] etc.<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> 按语：拙著《红楼梦全解本》出版后，受到了不少专家与读者的好评，甚为欣慰。但也有读者认为，如果能删掉部分注文，既不影响读者阅读，也可节省书的成本，使更多读者买得起。<br /> <br /> Note : After the publication of ''The Dream of Red Mansions(The Anotation Version)'', it was highly appreciated by many experts and readers. However, some readers believe that if some notes can be deleted, it will not affect readers ' reading and save the cost of the publication, so that more readers can afford it.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:02, 9 November 2021 (UTC)<br /> <br /> Note: after my book the complete interpretation of Drdam Of Red Chamber was published, it was highly praised by many experts and readers. However, some readers believe that if some annotations can be deleted, it will not affect readers' reading, but also save the cost of the book and make it affordable for more readers.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:53, 9 November 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> 恰好中央编译出版社准备出版四大古典小说套书，为了平衡四部小说的注文，《红楼梦》的注文也嫌太长。因此接受读者的建议，将《红楼梦全解本》的注文删掉了差不多一半，其他一概未动；换言之，此版《红楼梦》校注本，实即《红楼梦全解本》的删节本（仅删注文）。因此《校注前言》仍用《红楼梦全解本》的《校注前言》，不再另写。<br /> <br /> It happened that the Central Compilation and Translation Publishing House was preparing to publish four sets of classical novels. In order to balance the annotations of the four novels, the annotations of Dream Of the Red Chamber were too long. Therefore, we accepted the readers' suggestions and deleted almost half of the annotations in the complete interpretation of Dream Of Red Chamber, and the rest remained unchanged; In other words, the revised annotation version of Dream Of Red Chamber is actually an abridged version of the complete interpretation of Dream Of Red Chamber (only the annotation is deleted). Therefore, the preface to proofreading still uses the preface to proofreading of the complete interpretation of Dream Of Red Chamber, and needn’t be written again.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:36, 8 November 2021 (UTC)<br /> <br /> It happened that the Central Compilation and Translation Publishing House was preparing to publish four sets of classical novels. In order to balance the annotations of the four novels, the annotations of ''The Dream of the Red Chamber'' were too long. Therefore, we accepted the readers' suggestions and deleted almost half of the annotations in the complete interpretation of ''The Dream of Red Chamber'', and the rest remained unchanged; In other words, the revised annotation version of ''The Dream of Red Chamber'' is actually an abridged version of the complete interpretation of ''The Dream of Red Chamber'' (only the annotation is deleted). Therefore, ''The Preface to Proofreading'' still uses ''The Preface to Proofreading'' of the complete interpretation of ''Dream Of Red Chamber'', and needn’t be written again.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:32, 8 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> 《红楼梦》以其包罗万象的内容，博大精深的思想，精湛完美的艺术，丰富生动的语言，尤其是众多栩栩如生的人物形象，不仅在中国小说史上奇峰独秀，而且在世界文学之林独树一帜。它是我国文化遗产中的珍品，值得每一个中国人所珍视。《红楼梦》在其尚未完稿的时候，已经被人竞相传抄，辗转传阅，不胫而走，蜚声神州。<br /> <br /> ''A Dream of Red Mansions'' is unique not only in the history of Chinese novels, but also in the world literature with its comprehensive contents, extensive and profound thoughts, exquisite and perfect art, rich and vivid language, and especially its numerous vivid characters. It is a treasure of our country's cultural heritage and is worth cherishing by every Chinese. ''A Dream of Red Mansions'' has been copied, circulated and spread like wildfire even when it's unfinished. It is really well-known in China.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:23, 8 November 2021 (UTC)Chen Huini<br /> <br /> ''A Dream of Red Mansions'' is outstanding not only in the history of Chinese novels, but also in the world literature for its comprehensive contents, extensive and profound thoughts, exquisite and perfect art, rich and vivid language, and especially its numerous vivid characters. It is a treasure of our country's cultural heritage and is worth being cherished by every Chinese.Before it is finished， ''A Dream of Red Mansions'' has been copied, circulated and spread like wildfire and it is really well-known in China.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:25, 10 November 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480 ==<br /> 不仅“士大夫几乎家有《红楼梦》一书”（清·潘炤《从心录》卷首），而且“家弦户诵，妇孺皆知”（清·缪艮《文章游戏初编》卷六）。上层社会更出现了“开谈不说《红楼梦》，读尽诗书也枉然”（清·得舆《京都竹枝词·时尚门》）的时尚。《红楼梦》的魅力也使其商业价值大增，“好事者每传抄一部，置庙市中，昂其值，得数十金，可谓不胫而走者矣”（清·程伟元《〈红楼梦〉序》）。<br /> <br /> ''A Dream of Red Mansions'' was so popular that not only scholar officals（people obtain knowledge and wealth in feudal China） read it （the first volum of ''Essay'' by Pan Zhao, Qing），but also families，even women and children ， loved it（the sixth volum of ''Preliminary Article Games'' by Miu Liang, Qing）. Moreover ,there was a climate of ''A Dream of Red Mansions'' that the upper class believed &quot; it is useless to read great books without ''A Dream of Red Mansions''.（''Bamboo Pole Poem in the Capital'' by De Yu, Qing）. The charm of ''A Dream of Red Mansions'' also rose its business value as in record： “Someone who is willing to copy ''A Dream of Red Mansions'' and sell it can raise 10 gold ingots everytime ，and everyone know it.（ the introduction of ''A Dream of Red Mansions'', Qing）.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:44, 7 November 2021 (UTC)<br /> <br /> Not only did &quot;almost every scholar had a copy of ''A Dream of Red Mansions''&quot; (the first volum of Essay by Pan Zhao, Qing Dynasty), but &quot;Every household recited it, and all women and children knew it&quot; (the sixth volum of ''Preliminary Article Games'' by Miu Liang, Qing Dynasty). In the upper class, the fashion of &quot;If you don't talk about ''A Dream of Red Mansions'', you can read all the poems and books in vain&quot; (''Bamboo Pole Poem in the Capital'' by De Yu, Qing Dynasty) emerged. The charm of A Dream of Red Mansions also made its commercial value increased greatly, &quot;Those who are interested in it can get a lot of money by copying one of the books and selling it in the market. The information spread quickly.&quot; (the introduction of ''A Dream of Red Mansions'', Qing Dynasty)--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:07, 8 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> 至高鹗续写后四十回、由程伟元以活字正式出版完整的一百二十回本后，更出现了风行全国的盛况。时至今日，即使读不懂《红楼梦》的人，也都看过《红楼梦》电影或电视剧，对《红楼梦》的故事和人物无不耳熟能详。因此《红楼梦》已经不是普通的小说，而成为全民珍视的国宝了。<br /> <br /> After Gao E continued to write the second forty chapters and Cheng Weiyuan officially published the complete one hundred and twenty chapters in movable type, the book became popular nationwide. To this day, even those who do not understand ''A Dream of Red Mansions'' have seen the movie or TV series versions, and are familiar with the story and characters of ''A Dream of Red Mansions''. Therefore, ''A Dream of Red Mansions'' is no longer an ordinary novel, but a national treasure cherished by all.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:39, 8 November 2021 (UTC)<br /> After Gao E continued to write the following forty chapters and Cheng Weiyuan officially published the complete one hundred and twenty chapters in movable type, the book became popular nationwide increasingly. To this day, even those who do not understand ''A Dream of Red Mansions'' have already seen the movie or TV series versions, and are familiar with the story and characters of it. Therefore, ''A Dream of Red Mansions'' is no longer an ordinary novel, but a national treasure cherished by all.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 08:37, 10 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> 中国古代的文人墨客、传统学者、官僚士夫，无不鄙薄小说，最多被视为茶余饭后的谈资。唯独对《红楼梦》情有独钟，爱不释手。不仅百读不厌，而且像拜读经书般寻章摘句，眉批夹评，乐此不疲。<br /> The ancient Chinese literats, traditional scholars, bureaucrats, all despised novels, and regarded them as after-dinner talk at most. But they only showed special preference to ''The Dream of Red Mansions'', and fondled admiringly. They not only tired of reading it, but also liked reading the Confucian classics as seeking remarkable passages and culling model sentences, making notes and commentaries, and always enjoying it.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 08:33, 10 November 2021 (UTC)<br /> <br /> The ancient Chinese literats, traditional scholars, bureaucrats, all despised novels, and regarded them as after-dinner talks at most. However, they only showed special preference to ''The Dream of Red Mansions'', and fondled admiringly. They not only weren't tired of reading it, but also liked reading the Confucian classics as seeking remarkable passages and culling model sentences, making notes and commentaries, and always enjoying it.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 14:07, 12 November 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> 久而久之，居然形成了“红学”。“红学”由起初对《红楼梦》的单纯评点，逐步发展成为对《红楼梦》及其作者的全面考证与研究，最后更成立了红学会，出版研究刊物，势头似乎越来越盛。这不仅是中国小说史上绝无仅有的，也是中国文学史上极其罕见的现象。<br /> <br /> As time passes, redology is actually formed. Redology was about pure comments to ''A Dream in Red Mansion'' in the beginning and it gradually developed as the comprehensive textual research and study in ''A Dream in Red Mansion'' and its author. Finally, we even established redologist institution and published research periodicals, the momentum of redology more and more flourishing. This phenomenon is not only unique in the history of Chinese novels, but extremely rare in the history of Chinese literature. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:29, 9 November 2021 (UTC)<br /> <br /> As time passes, redology is unexpectedly formed. Redology came into mere comments to ''A Dream in Red Mansion'' in the beginning and it gradually developed as the comprehensive textual research and study of this work and its author. Finally, redologist institution was established to publish research periodicals with more flourishing tendency than ever. This phenomenon is not only unique in the history of Chinese novels, but extremely rare in the history of Chinese literature.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 11:49, 10 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnà 英语语言文学（语言学） 女 202120081484==<br /> 遗憾的是，“红学家”们对《红楼梦》的作者及其版本似乎偏爱有加，而对《红楼梦》的思想和艺术价值却缺乏足够的兴趣，因此考证作者和版本的文章和著作连篇累牍，而研究《红楼梦》思想和艺术价值的成果却寥若晨星。我认为这是本末倒置。一个作家的价值不在于其生平如何，而在于其作品的思想和艺术水平的高低；是作品决定作家的价值，而不是作家决定作品的价值。<br /> <br /> Unfortunately, redologists ( who are specialists in A Dream of the Red Chamber) seemingly are partial to research on the writer and verison of this book, but are short of interest for it's thought and artistic value. And therefore there are a lot of articles and books about the former while very few about the latter. It seems to me that puts the cart before the horse. What a writer is worth lies in thoughts and artistic level in his/her works but not in his/her life story; and the value of a writer depends on his/her production, not vice versa.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:31, 6 November 2021 (UTC)<br /> <br /> Unfortunately, redologists ( who are specialists in A Dream of the Red Chamber) seem to prefer to research on the writer and versions of this book, but are short of interest in the thought and artistic value. And therefore there are a lot of articles and books about the former while very few about the latter. It seems to me that puts the cart before the horse. What a writer is worth lies in thoughts and artistic level in his/her works but not in his/her life story; and the value of a writer depends on his/her production, not vice versa.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:10, 9 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> 读者对于作品的选择与评价，也只着眼于作品本身，而非作家本人。一部伟大的作品，即使作者佚名，也不影响其伟大，照样受到读者的追捧；相反，如果一个伟大作家偶然写了一部低劣的作品，读者也决不买账。因此“红学”的研究重点应该是《红楼梦》本身，而不是《红楼梦》作者。<br /> <br /> Readers' choice and evaluation towards works is based on the works themselves, rather than the writers. As anonymous is the writer, the valued of a great work is definitely unlikely to be underestimated, which is still welcomed by the public. Likewise, readers cannot be attracted by the inferior work written by a great writer. Therefore, redology is supposed to focus on the context, instead of the writer Cao Xueqin--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:01, 9 November 2021 (UTC)<br /> <br /> Readers' choice and evaluation towards works is based on the works themselves, rather than the writers. As anonymous is the writer, the values of a great work are definitely unlikely to be underestimated, which is still popular with the public. Likewise, readers cannot be attracted by a low-quality work even written by a great writer occasionally. Therefore, redology is supposed to focus on the context, instead of the writer Cao Xueqin.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:02, 10 November 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> 当然也应该了解作者，但目的只是为了有助于深入了解《红楼梦》，仅此而已。我认为要想深入研究《红楼梦》，首先必须完全读懂《红楼梦》。如果对《红楼梦》的文本只是一知半解，那么所谓研究，势必如医生不明病人的病情而乱开药方，不仅治不好病，倒可能致人于死命。<br /> <br /> Certainly, we should also know the author, but the purpose is nothing more than to help us understand ''A Dream of Red Mansions'' in depth. I think that in order to make a further research on ''A Dream of Red Mansions'', we must first have a thorough understanding of it. If we have only a sketchy knowledge of the text of ''A Dream of Red Mansions'', then the so-called research would definitely be like the prescriptions prescribed indiscriminately without knowing the patient's condition. Not only can it not cure the disease, but it may lead to death.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 13:53, 6 November 2021 (UTC)<br /> <br /> Certainly, we should also know about the author, but only with the purpose of deepening our understanding of the work. I think that further researches on ''A Dream of Red Mansions'' necessitate a thorough understanding of it. If we have only a sketchy knowledge of the text of ''A Dream of Red Mansions'', then the so-called research would definitely be like the prescriptions written indiscriminately by a doctor unaware of the patient's condition. Not only can it not cure the disease, but it may lead to death. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 03:04, 7 November 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> 《红楼梦》研究中的许多无谓争论，正是研究者没有读懂《红楼梦》或对《红楼梦》文本的不同理解所致。因此对《红楼梦》文本的注释，显然是《红楼梦》研究的基础工作。其次，当今的读者和观众虽然热衷于《红楼梦》，但真正能够全面深入理解《红楼梦》的人恐怕并不很多。<br /> <br /> A great many arguments regarding the study of ''A Dream of Red Mansions'', caused either by an incomplete understanding or different understandings of the text, are pointless. Therefore, it's apparent that annotating ''A Dream of Red Mansions'' is a foundation work for its further study. Besides, though today's readers and audience are crazy about the book, I'm afraid that not many of them get to know it thoroughly. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 03:09, 7 November 2021 (UTC)<br /> <br /> Many unnecessary arguments in the study of ''A Dream of Red Mansions'' are caused by the researchers' failure to understand ''A dream of Red Mansions'' or their different understandings of the text.Therefore, it's apparent that annotating ''A Dream of Red Mansions'' is a foundation work for its further study. Besides, though today's readers and audience are crazy about the book, I'm afraid that not many of them get to know it thoroughly.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 11:14, 13 November 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> 这是因为，《红楼梦》不是普通的白话小说，不是简单地为读者讲故事，不是为读者提供茶馀饭后的谈资，更不是为了赚稿费餬口（那时根本不存在稿费制度）。它不仅是一部反映封建社会的“百科全书”，而且作者还对人类共同关心的一些问题，如人生的目的、人性的善恶、爱情的真谛、宗教的精义等进行了探索。作品涉及的内容几乎无所不包，从至高无上的皇帝，到“芥豆之微”的细民，从国家的政治、军事、经济到百姓的日常生活，举凡天文、地理、动物、植物、建筑、服饰、医卜星相、琴棋书画等等，无不尽收笔底。<br /> <br /> This is because ''a Dream of Red Mansions'' is not an ordinary vernacular novel. It is not simply a story for readers to read, not a topic for after-dinner conversation, or a way to earn a living (there was no contribution fee system at that time). It is not only an &quot;encyclopedia&quot; reflecting the feudal society, but also explores some common issues of human concern, such as the purpose of life, the good and evil of human nature, the true meaning of love, the essence of religion and so on. The works cover almost everything, from the supreme emperor to the ordinary people, from national politics, military affairs, economy to the daily life of the people, including astronomy, geography, animals, plants, architecture, clothing, medicine, astrology and practise divination, poetry and painting and so on, they're all in the book.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 13:47, 6 November 2021 (UTC)<br /> <br /> It is because ''Dream of the Red Chamber'' is neither an ordinary novel in vernacular Chinese, nor a simple narrative or gossip for readers. The author wrote it not for remuneration for the system of remuneration for writters did not exist at that time. It is not only an &quot;encyclopedia&quot; reflecting the feudal society, but also an exploration of some issues of common concern to mankind, such as the purpose of life, the good and evil of human nature, the true meaning of love, and the essence of religion. It covers almost everything, from the supreme emperor to the plebeian as tiny as reed, and from the politics, military and economy of the country to the daily life of the people. It includes astronomy, geography, animals, plants, architecture, costumes, medicine, astrology, zither, chess, calligraphy and painting, and so on. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:48, 10 November 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> 作者还调动了自己的全部才能和知识，汲取了前人的成果，撰写并引用了大量诗、词、曲、赋、歌、诔、谜语、酒令等，作为描写人物、叙述故事、揭示主题的艺术手段，从而成为作品的重要组成部分。这其中蕴藏着许多成语、典故和各种知识，现在的一般读者是很难读懂的。此外，由于曹雪芹以其家事为《红楼梦》的蓝本，且暴露了不少家丑，如秦可卿的淫荡乱伦等，因而大量采用了《春秋》笔法，即作者所谓将“真事隐去”，以“假语村言”的曲折方式进行暗示或隐寓，致使《红楼梦》扑朔迷离，迷雾重重。<br /> <br /> The author also mobilized all his talents and knowledge and drew on the achievements of his predecessors, writing and quoting a large number of poems, lyrics, songs, eulogies, riddles and wine wager as artistic methods to describe characters, narrate stories and reveal themes, thus becoming an important part of the work. This contains many idioms, allusions and various kinds of knowledge that are difficult for the average readers to comprehend nowadays. In addition, Cao Xueqin used his family affairs as the blueprint for Dream of the Red Chamber and exposed many family scandals, such as Frivolity Grain's lewdness and incest. Cao, thus, adopted much of a writing style of ''Spring and Autumn Annals'', that is, the author's so-called &quot;real things concealed&quot;, in the twisted way of &quot;false words and village gossips&quot;, which has led to the ''Dream of the Red Chamber'' being puzzling and foggy.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:28, 10 November 2021 (UTC)<br /> <br /> The author also mobilized all his talents and knowledge and took results from his predecessors, writing and quoting a large number of poems, lyrics, songs, eulogies, riddles and wine wager as artistic methods to describe characters, narrate stories and reveal themes, thus becoming an important part of the work. The novel contains many idioms, allusions and various kinds of knowledge that are difficult for the average readers to comprehend nowadays. In addition, Cao Xueqin used his family affairs as the blueprint for ''A Dream in Red Mansions'' and exposed many family scandals, such as Qin Keqing's lewdness and incest. Cao, thus, frequently adopted a writing style of Spring and Autumn Annals, that is, the author's so-called &quot;real things concealed&quot;, using the twisted way of &quot;false words and village gossips&quot; to hint and make it metaphorical which has led to ''A Dream in Red Mansions'' being puzzling and foggy.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 08:35, 14 November 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> 因此帮助广大读者读懂《红楼梦》，也是《红楼梦》研究者义不容辞的责任。而要使读者读懂《红楼梦》，只作简单的文字注释不解决问题，必须加以详细注释，将隐藏于《红楼梦》字里行间的寓意一一揭示出来，才能完全展示《红楼梦》的本来面貌。我从学生时代起就期待这种《红楼梦》的详注本出现，一直等了半个世纪，可惜望眼欲穿而不见踪影。<br /> <br /> Therefore, it is incumbent on researchers of ''A Dream in Red Mansions'' to help numerous readers understand the novel. For this, problem can’t be solved simply by text annotations. What should do is to add detailed explanatory notes to discover the meanings implied in characters, which can fully show the way the book originally is. I have expected the appearance of this version with detailed annotations since I was a student. I’ve waited for half a century, but it never comes out.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 02:46, 12 November 2021 (UTC)<br /> <br /> Therefore, it is our researchers' duty to heip numerous readers understand A Dream in Red Mansions. To do that, simple text annotations are not enough. And detailed explanatory notes are needed to discover its implied meanings, which can fully show its characteristics. Waiting for half century, I have expected the apppearance of this version with detailed annotations since I was a student.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 01:49, 15 November 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> 很显然，“红学家”的队伍虽然不断壮大，看来他们对这种注释工作似乎不屑一顾。于是我这个“红学”的门外汉便斗胆一试，结果试出了这个《红楼梦》校注本。我这是“人弃我取”，希望不至于冒犯任何人。<br /> <br /> Obviously, the amount of redologists who are sepcalists in A Dream of Red Mansion was increasing. They seemed to pay no attention to annotate that book, but I, as a layman, took a chance and tried to make the annotation of A Dream of Red Mansion. I thought it was an attitude of doing the things others gave up, which would not offend anyone.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 13:52, 7 November 2021 (UTC)<br /> <br /> Obviously, the amount of redologists sepcalizing in A Dream of Red Mansion was increasing. They seemed to pay little attention to annotate that book, but I, as a layman, took a chance and tried to make the annotation of A Dream of Red Mansion. I thought it was an attitude of doing things others gave up, which I hope would not offend anyone.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:20, 7 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> 如果能成为“引玉”之“砖”，即使要做“众矢之的”，招来“万箭攒射”，我也决不后悔，因为这也算是我对《红楼梦》读者的小小奉献了。下面仅就与校注工作有关的几个具体问题略作说明。<br /> <br /> 一、作者问题<br /> <br /> If I can serve as a modest spur to induce someone to come forward with his valuable contributions, I will never regret even if I could be the target of public criticism. It is because that the annotation work is also my dedication to the readers of A Dream in Red Mansions. And I will explain a little about the specific questions in proofreading below. 1. The Question of Author--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 12:40, 7 November 2021 (UTC)<br /> <br /> If I can become a &quot;brick&quot; for &quot;inviting jade&quot;, even if I want to be &quot;a target of all targets&quot; and attract &quot;a thousand arrows&quot;, I will never regret it, because this is also a small dedication to the readers of &quot;A Dream of Red Mansions&quot;. The following is only a brief description of a few specific issues related to the proofreading work.<br /> 1. Author's question--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 11:06, 17 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> 中国文学史中有两个突出现象：一是在封建时代得意并著名的文人不写小说；二是小说作品多不署名或只署化名。这完全是由封建统治者造成的。封建统治者的文学观是纯粹的政治功利主义，即所谓“文以载道”。<br /> <br /> There are two outstanding phenomena in the history of Chinese literature: one is that famous and proud literati in the feudal era do not write novels; the other is that many novels do not sign or only sign pseudonyms. This is entirely caused by the feudal ruler. The feudal ruler’s literary view is pure political utilitarianism, that is, the so-called &quot;writing is used to carry Tao&quot;.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 11:03, 17 November 2021 (UTC)<br /> <br /> There are two prominent phenomena in the history of Chinese Literature: first, the proud and famous literati in the feudal era did not write novels; Second, most novels are not signed or only signed by pseudonyms. This was entirely caused by the feudal rulers. The literary view of feudal rulers was pure political utilitarianism, that is, the so-called &quot;literature carries Tao&quot;.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 12:42, 22 November 2021 (UTC)<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> 他们认为小说不仅不能“载道”，而且往往“诲淫诲盗”，对封建统治构成威胁。因此不仅将小说排斥在正统文学之外，甚至常常以“禁毁”的方式加以扫荡。在文网森严及小说地位低贱的环境下，多数文人自然不敢或不屑从事小说的创作；而那些痴迷小说的作者也就不敢或不愿在小说作品上亮出自己的真名实姓。They faithfully believe that novels not only can not &quot;educate citizens of Qing Dynasty&quot;, but also often be blessed with &quot;obscenity and theft&quot;, which poses a threat to feudal rule.Therefore, novels are not only excluded from orthodox literature, but also often cleaned up in the way of &quot;prohibition and destruction&quot;. In the social background of highly strict policy of Literary Network and low status of novels, most scholars naturally dare not or disdain to engage in novel creation; Those who are obsessed with novels are afraid or unwilling to show their real names in their novels.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:46, 10 November 2021 (UTC)Huang Zhuliang<br /> <br /> They believed that novels not only can not &quot;educate citizens of Qing Dynasty&quot;, but also often be blessed with &quot;obscenity and theft&quot;, which poses a threat to feudal rule.Therefore, novels are not only excluded from orthodox literature, but also often cleaned up in the way of &quot;prohibition and destruction&quot;. In the social background of highly strict policy of Literary Network and of low status of novels, most scholars naturally dare not or disdain to engage in novel creation; Those who are obsessed with novels are afraid or unwilling to sign their real names in their novels.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 13:18, 11 November 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> 因此研究中国古代小说多了一项工作，即不得不对小说作者加以考证。《红楼梦》也不例外，它的作者连化名都未署一个。“红学家”们为了考证它的作者，不知耗费了多少精力和时间，然而由于史料不足，至今仍然众说纷纭,难以形成共识。<br /> <br /> Therefore, there is one more task to study ancient Chinese novels, that is, we have to do textual research on the authors of the novels. ''A Dream of Red Mansions'' is no exception. Its author does not even have a pseudonym. In order to do textual research on its author, the &quot;redologists&quot; spent a lot of energy and time. However, due to the lack of historical data, opinions are still varied and it is difficult to reach a consensus.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 01:57, 6 November 2021 (UTC)<br /> Therefore, there is one more task to study ancient Chinese novels, that is, we have to do textual research on the authors of the novels. ''A Dream of Red Mansions'' is no exception, whose author does not even have a pseudonym. In order to do textual research on its author, the &quot;redologists&quot; spent a lot of energy and time. However, due to the lack of historical data, opinions are still varied and it is difficult to reach a consensus.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 06:39, 15 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> 据我个人所知，至少就有七种说法：其一为“曹作高续”说。即认为曹雪芹写到八十回而去世，并可能留下了后四十回的某些提纲以及部分书稿；高鹗根据曹雪芹的这些提纲、书稿以及前八十回中的许多暗示，还可能参考了其他人的续作，完成了后四十回的创作，并对前八十回加以修订，从而使《红楼梦》成为完璧。<br /> As far as I am concerned, there are at least seven sayings: one of which is that ''Dream of Red Mansions'' was written by Cao Xueqin and then finished by Gao. The saying means that Cao passed away and left some outline and manuscripts of the latter fourth chapters when the former eighty chapters was finished. Then, Gao finished the latter forty chapters and reviewed the former eighty chapters, according to some outlines, manuscripts and clues made by Cao, referring to other sequels. Finally, ''Dream of Red Mansion'' was finished. --[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 06:27, 15 November 2021 (UTC)<br /> <br /> As far as I am concerned, there are at least seven sayings: one of which is that ''Dream of Red Mansions'' was written by Cao Xueqin and then finished by Gao. The saying means that Cao had passed away and left some outline and manuscripts of the latter fourth chapters while the former eighty chapters was finished. Then, Gao finished the latter forty chapters and reviewed the former eighty chapters, according to some outlines, manuscripts and clues made by Cao, referring to other sequels. Finally, ''Dream of Red Mansion'' was finished.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 13:04, 15 November 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> 其二为“曹作程续高订”说。即认为前八十回的作者是曹雪芹，后四十回的作者是程伟元，高鹗只是参加了全书的修订工作。其三为“曹作高续程订”说。即认为前八十回的作者是曹雪芹，后四十回的作者是高鹗，程伟元则对曹雪芹的前八十回加以修订。<br /> <br /> The second is the theory of &quot;Cao came to write, Cheng continued to write, Gao to revise&quot;. That is, the author of the first 80 chapters is Cao Xueqin, the author of the last 40 chapters is Cheng Weiyuan, and Gao E only participated in the revision of the whole book. The third is the theory of &quot;Cao came to write, Gao continued to write, Cheng to revise&quot;. That is, the author of the first 80 chapters is Cao Xueqin, the author of the last 40 chapters is Gao E, and Cheng Weiyuan revised Cao Xueqin's first 80 chapters.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 12:47, 6 November 2021 (UTC)<br /> <br /> <br /> The second statement said that &quot;Started by Cao, completed by Chen, and revised by Gao&quot;. That’s to say, the first 80 chapters were written by Cao Xueqin, the last 40 chapters were written by Cheng Weiyuan, and Gao E only revised the whole book. The third statement said that &quot;Started by Cao, completed by Gao, and revised by Chen&quot;. That’s to say, the first 80 chapters were written by Cao Xueqin, the last 40 chapters were written by Gao E, and Cheng Weiyaun made revisions to the first 80 chapters of Cao Xueqin.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 11:56, 10 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> 其四为“曹作某续高订”说。即认为在程伟元和高鹗之前，已有人为曹雪芹的未完稿续写完全，程伟元将搜集到的抄本交由高鹗修订，然后刊行。其五为“曹作程高修订”说。<br /> <br /> The fourth statement said that “Started by Cao, completed by someone, and revised by Gao”. That's to say, before Cheng Weiyuan and Gao E, there was someone who completed Cao Xueqin's unfinished writing. Then, Cheng Weiyuan collected this hand-copied version and provided it for Gao E to revise, and afterwards ''Dream of the Red Chamber'' was published . The fifth statement said that “Started by Cao, and revised by both Cheng and Gao ”.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 08:08, 10 November 2021 (UTC)<br /> <br /> <br /> The fourth statement said that &quot;This masterpiece is started by Cao, completed by someone, and revised by Gao&quot;. That's to say, before Cheng Weiyuan and Gao E, there was someone who completed Cao Xueqin's unfinished work. Then, Cheng Weiyuan collected these hand-copied drafts and offered them to Gao E to revise, and afterwards ''Dream of the Red Chamber'' was published. The fifth statement noted that &quot;It was started by Cao, and revised by both Cheng and Gao&quot;.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:52, 14 November 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> 即认为曹雪芹已经完成了《红楼梦》全书，只是未遑修饰而去世，后由程伟元和高鹗共同修订并刊行。其六为“叔作侄订”说。即认为《红楼梦》的原作者是曹雪芹的叔父曹頫，也就是给《红楼梦》加批的“脂砚斋”；曹雪芹只是对它“披阅十载，增删五次”。<br /> <br /> It was commonly believed that Cao Xueqin had finished the draft of ''A Dream in Red Mansions'', while as a result of his death it was not polished by himself, but co-revised and published by Cheng Weiyuan an Gao 'E later on. Sixly, rumar had it that this classic was the common product of the uncle and the nephew. That was to say, the original author of that masterpiece was Cao Fu, Cao Xueqin's uncle, who was at the same time the very one that added notes in that masterpiece, and Cao Xueqin just played the role of repeatedly revising it.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:55, 14 November 2021 (UTC)<br /> <br /> It was commonly believed that Cao Xueqin had finished the draft of ''A Dream in Red Mansions''. As a result of his death it was not published by himself. However, co-revised and published by Cheng Weiyuan an Gao 'E later on. Rumar had it that this classic was the common product of the uncle and the nephew. Which shows, the original author of that masterpiece was Cao Fu, Cao Xueqin's uncle, who was at the same time the only one who added notes in that masterpiece, and Cao Xueqin just repeatedly revised it.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:35, 6 November 2021 (UTC)<br /> --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 22:31, 8 November 2021 (UTC)<br /> <br /> It was commonly believed that Cao Xueqin had finished the draft of ''A Dream in Red Mansions'', but died before he could polish it. As a result, the draft was co-revised and published by Cheng Weiyuan an Gao 'E later on. The sixth opinion is that this classic is the common product of the uncle and the nephew. That's to say, the original author of that masterpiece was Cao Fu, Cao Xueqin's uncle, who was at the same time the very one that added notes in that masterpiece, and Cao Xueqin just played the role of repeatedly revising it.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 15:35, 14 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> 其七为“某作曹订”说。即认为《红楼梦》的原作者是个与曹家毫不相干的无名氏，曹雪芹只是个修订者。“红学家”对《红楼梦》作者的意见分歧，使出版者无所适从，因而造成了新版《红楼梦》署名的混乱：或只署曹雪芹，或并署曹雪芹、高鹗，或干脆不署名。<br /> <br /> The seventh opinion is that “a certain author, Cao revised”. That is to say, the original author of ''A Dream in Red Mansions'' is an anonymous person who has no relation with Cao’s family, and Cao Xueqin is only the reviser. The different opinions among the “redologists” about the author of ''A Dream of Red Mansions'' caused the publishers not to know what to do. The new versions are therefore in confusion: some signed Cao Xueqin alone, some signed Cao Xueqin and Gao E together, and some signed nothing at all.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 09:40, 10 November 2021 (UTC)<br /> <br /> The seventh opinion is that “a certain author, Cao revised”. That is to say, the original author of ''The Dream of the Red Chamber'' was an anonymous person who had no relation with the Cao’s, and Cao Xueqin was only a reviser. The different opinions among the “redologists” about the author of ''The Dream of the Red Chamber'' caused the publishers not to know what to do. The new versions are therefore in confusion: some signed Cao Xueqin alone, some signed Cao Xueqin and Gao E together, and some signed nothing at all. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:33, 10 November 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> 由于我对这个问题缺乏专门研究，只能在以上七种说法中加以选择。我认为这七种说法都有一定的根据，均非空穴来风。但相比之下，第一种说法的证据更为充分，也得到了学界的普遍认可，因此仍将曹雪芹和高鹗作为《红楼梦》的共同作者。<br /> <br /> Because of a lack of specialized research to this question, I had to select from the seven statements above. I thought that the seven statements were of certain basis. However, with comparison, the evidence of first statement was more sufficient, and was largely approved by the academic circles. So, Cao Xueqin and Gao E were still regarded as the co-author of ''the Dream of the Red Chamber''. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:47, 6 November 2021 (UTC)<br /> Being lacking in specialized research to this question, I had to select from the above seven versions . I thought that they were of certain basis. However, with comparison, the first statement was more credible, and was largely approved by the academic circles. So, Cao Xueqin and Gao E were still regarded as the co-author of ''the Dream of the Red Chamber''.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:57, 10 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> 至于这种说法的具体根据，以及两作者的生平，已见于不少专文，这里不再赘述。<br /> <br /> 二、版本问题<br /> <br /> 由于《红楼梦》创作过程和流传过程的特殊性，造成了《红楼梦》版本的复杂性。<br /> We will not describe more about the specific reason of this opinion and lives of the two authors because a lot of scholars have discussed it.<br /> 二、Version problem<br /> The unique process of creating and circulating A Dream in Red Mansions leads to such complicated versions of it.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:52, 10 November 2021 (UTC)<br /> As well as the life of the two authors, has been seen in a number of articles, here will not be repeated.<br /> Second, the version of the problem because of the &quot;Dream of Red Mansions&quot; creative process and the special nature of the process of circulation, resulting in the &quot;Dream of Red Mansions&quot; version of the complexity.<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 而《红楼梦》版本的复杂性，又迫使我们不得不有所选择。《红楼梦》的创作和流传过程可以分为四个阶段：其一是曹雪芹的创作阶段。虽然曹雪芹自称“披阅十载，增删五次”，其实由于他溘然而逝，只留下了一部《红楼梦》的未完稿和未定稿。<br /> <br /> The complexity of the version of a Dream of Red Mansions forces us to make choices. The creation and spread of a Dream of Red Mansions can be divided into four stages: one is cao Xueqin's creation stage. Although Cao Xueqin claimed that &quot;reading for ten years, adding and deleting five times&quot;, in fact, because of his death, leaving only a dream of red Mansions unfinished and unfinished.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 08:59, 9 November 2021 (UTC)<br /> <br /> The complexity of the version of a ''dream of Red Mansions'' forces us to choose. The creation and spread of a ''dream of Red Mansions'' can be divided into four stages: one is the creation stage of Cao Xueqin. Although Cao Xueqin claimed to &quot;read for ten years, add and delete five times&quot;, in fact, due to his death, only one unfinished and undecided version of a dream of Red Mansions was left.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 14:16, 9 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> 他只完成了八十回，约相当于全书的三分之二。他不仅未对这八十回的书稿进行修订润色，而且还有不少待补的缺文。以“红学家”认为最好的版本“庚辰本”为例：第十七、十八两回合用一套回目，第十九回没有回目；第二十二回写荣国府作灯谜游戏，“此回未成而芹逝矣”(脂砚斋批语)，以至不仅缺了主要人物贾宝玉、林黛玉和史湘云的灯谜，而且本回还有不少其他缺文；如此等等。<br /> He completed only eighty times, about two-thirds of the book. Not only did he leave the eighty drafts unrevised, but there was still much to be done. To the researcher of a dream of Red Mansions that the best version of the &quot;gengchen Ben&quot; as an example: the 17th, 18th round with a set of return, the 19th back no return; The twenty-second time to write rongguo Mansion for lantern riddle game, the chapter is unfinished but Cao Xueqin is dead (the ink stone lent comments), so that not only the lack of lantern riddles of the main characters Jia Baoyu, Lin Daiyu and Shi Xiangyun, and this time there are many other lack of text; And so on.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 05:26, 7 November 2021 (UTC)<br /> <br /> He completed only eighty chapters, about two-thirds of the whole book. Not only did he leave the eighty drafts unrevised and unpolished, but there was still much missing pages to be filled. Take the “Gengchen Version” as an example, which was considered the best version by Redology scholars, the 17th, 18th chapters kept the same content and the 19th had no content; The chapter 22, which was about Rongguo Mansion' lantern riddle game, was unfinished before Cao Xueqin passed away. (comments from the Ink Stone Lent), so that there was not only a lack of lantern riddles of the main characters Jia Baoyu, Lin Daiyu and Shi Xiangyun, but also many other contents, and so on.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:53, 7 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> 其二是曹雪芹《红楼梦》八十回本的传抄阶段，其间大约近三十年。由于抄书速度很慢，《红楼梦》的篇幅又很长，要想在短时间内抄完一部，需集多人之手。故多为达官显宦之家雇佣抄手，集体完成。<br /> <br /> The second lay in the transmission and copying stage of 80 chapters of Cao Xueqin's ''A Dream of Red Mansions'', which lasted about 30 years. Due to the slow speed of copying and the long length of the novel, it required cooperation in order to scribe it done in a short time. Therefore it was the noble officials anddignitaries who often hired scribes to do the task together.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:39, 7 November 2021 (UTC)<br /> <br /> The second stage is the transmission and copying of 80 chapters of ''A Dream of Red Mansions'' written by Cao Xueqin, which lasted about 30 years. Due to the slow speed of copying and the long length of the novel, it required cooperation in order to finish it in a short time. Therefore it was the noble officials and dignitaries who often hired scribes to do the task together.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 05:33, 10 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> 又因它是一部未完稿和未定稿，抄手便自觉或不自觉地加以增删修改；而抄手大多水平不高，且良莠不齐，鲁鱼亥豕，在所难免。从而导致大量异文乃至讹误的产生。其三是高鹗和程伟元续写后四十回并对全书进行修订和刊行的阶段。<br /> <br /> And because it was an unfinished and undecided manuscript, the scribes consciously or unconsciously added, deleted and modified it. Most scribes lacked skills and the level of copying varied in quality. Accordingly, it was inevitable that clerical errors occurred, which led to a large number of variant versions of the book and even misinterpretations in the text. The third was the stage when Gao E and Cheng Weiyuan wrote a continuation of 40 chapters for ''A Dream in Red Mansions'', revised and published the whole book.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 13:29, 6 November 2021 (UTC)<br /> <br /> And because it was an unfinished and undecided manuscript, the copywriters consciously or unconsciously added, deleted or modified it; Because most copywriters lacked skills and their level of copying varied in quality.so it was inevitable that led to a large number of different texts and even errors in the text. The third was the stage when Gao E and Cheng Weiyuan continued to write the last 40 chapters of ''A Dream in Red Mansions'',revised and published the whole book. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:47, 7 November 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> 其间又可分为四段：首先由程伟元对各种《红楼梦》抄本加以搜集(其中可能包括无名氏续写的书稿)；其次由高鹗续写后四十回，并对前八十回进行大量修订(程伟元也可能参与了修订工作)；又次由程伟元于乾隆五十六年（公元1791年）用活字排印出版一百二十回本，后来被胡适先生命名为“程甲本”；次年由高鹗和程伟元对“程甲本”加以修订再版，后来又被胡适先生命名为“程乙本”。据说还有“程丙本”，如今已经不知下落，据个别看过的人说，较之“程乙本”改动甚少，因而可以置之不论。<br /> <br /> It can be divided into four periods: firstly, Cheng Weiyuan collected various transcripts of ''A Dream of Red Mansions ''(including the manuscripts of a sequel written by anonymous authors); Secondly, Gao E continued to write the last 40 chapters and made a lot of revisions to the first 80 chapters (Cheng Weiyuan may also had participated in the revision work); thirdly, another 120 copies were printed and published by Cheng Weiyuan in movable type in the 56th year of the emperor of Qianlong (AD 1791), which was later named &quot;Cheng Jiaben&quot; by Mr. Hu Shi;Lastly, in the following year, Gao E and Cheng Weiyuan revised and republished the &quot;Cheng Jia Ben&quot;, which was later named &quot;Cheng Yi Ben&quot; by Mr. Hu Shi. It is said that there is also &quot;Cheng bing ben&quot;, which is unknown now. According to someone who have seen it, there are few changes compared with &quot;Cheng yiben&quot;, so it can be set aside. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:22, 7 November 2021 (UTC)Liu Wei<br /> <br /> It can be divided into four stages: in the first stage, Cheng Weiyuan collected all kinds of transcripts of ''A Dream of Red Mansions'' (including the manuscripts of a sequel written by unknown authors); Secondly, Gao E continued the last 40 chapters and made a lot of revisions to the first 80 ones (Cheng Weiyuan may also had participated in the revision work); thirdly, another 120 copies were printed and published by Cheng Weiyuan in movable type in the 56th year under the reign of the emperor Qianlong (AD 1791), which were later named &quot;Cheng Jia (the first) Editions&quot; by Hu Shi; Lastly, in the following year, Gao E and Cheng Weiyuan revised and republished the &quot;Cheng Jia Edition&quot;, which was later named &quot;Cheng Yi (the second) Edition&quot; by Hu Shi. It is said that there was also &quot;Cheng Bing (the third) Edition&quot;, which now has no whereabouts. According to someone who had once read it, compared with &quot;Cheng Yi Edition&quot;, there were so few changes that it could be set aside.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:11, 8 November 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> 其四是《红楼梦》刊本的流传阶段。此段从程伟元的活字本问世开始，直到现在。在刊本出现后，虽然由于某些人的爱好或习惯，仍有抄本流传，但已是强弩之末，不成气候，而刊本的流传却如燎原之势，席卷全国。<br /> <br /> The fourth period is the circulation of the printed versions of ''a Dream of Red Mansions''. This stage has been going on since Cheng Weiyuan's movable printed editions were published. After these versions appeared, though transcripts were still spreading due to some people's hobbies or habits, it was like a spent arrow and no longer had great influence, while the printed versions spread and swept like fire through the country.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 14:22, 6 November 2021 (UTC)<br /> <br /> The fourth period is the circulation of the printed versions of ''a Dream of Red Mansions''. This stage start from cheng Weiyuan's movable type book came out and until now. After the publication appeared, although due to some people's hobbies or habits, it was like a spent arrow and no longer had great influence, while the printed versions spread and swept like fire through the country.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:00, 8 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> 《红楼梦》如此特殊的创作和流传过程，导致了《红楼梦》的“三多”现象：版本多，异文多，讹误多。幸运的是，近几十年来，这些版本不仅不断被发现，而且陆续被影印出版，从而使我们得以大饱眼福。仅就我个人视野所及，即有十二种版本，而且五花八门：或名《石头记》(5种)，或名《红楼梦》(7种)；或为抄本(10种)，或为刊本(2种)；或为八十回系统(8种，其中6种为残本)，或为一百二十回系统(4种)。<br /> <br /> The special creation and dissemination process of a Dream of Red Mansions leads to the phenomenon of &quot;three many&quot; : many versions, many different texts and many errors. Fortunately, in recent decades, these editions have not only been discovered, but photocopied and published, so that we can feast our eyes on them. As far as I can see, there are twelve versions, and they are diverse，named as &quot;The Story of Stone&quot; (five versions) or &quot;A Dream of Red Mansions&quot; (seven versions). Some are codex (10 kinds) and some are periodical (2 kinds); Some are 80 chapter system (8 types, 6 of which are incomplete) and some are 120 chapter system (4 types).--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 06:53, 8 November 2021 (UTC)<br /> <br /> The special creation and dissemination process of ''A Dream of Red Mansions'' led to a phenomenon called &quot;three many&quot;: many editions, many variants and many errors. Fortunately, in recent decades, these editions have not only been discovered, but successively photocopied and published, which greatly regale us. As far as I know, there are twelve editions in great diversity. Some are titled ''The Story of the Stone'' (five editions), or ''A Dream of Red Mansions'' (seven editions); some are hand-copied (10 editions), while some printed (8 including 6 incomplete editions); some are composed of 80 chapters, while some others 120 chapters.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:17, 13 November 2021 (UTC)<br /> <br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> 《红楼梦》的众多版本，对于研究者是极有价值的，它们可以帮助研究者分析《红楼梦》的创作过程和流传过程，并进行比较研究。但对于普通读者来说，如此眼花缭乱的版本，犹如坠入五里雾中，使他们无从选择。因此《红楼梦》的研究者有义务为他们提供一个最好的版本。<br /> <br /> The various versions of ''Dream of the Red Chamber'' have enormous value to researchers. They can be helpful to researchers in analyzing the processes of creation and dissemination, and facilitating comparative studies. However, for common readers, such a dazzling array of versions might leave them with a foggy head and unable to decide. Therefore, researchers are obliged to offer the best version. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 06:09, 10 November 2021 (UTC)<br /> The various versions of ''Dream of the Red Chamber'' are valuable to researchers, which can helpful to them in analyzing the processes of creation and dissemination of the book, as well as working on comparative studies. However, it would be confusing and indeterminable for the general readers when facing with such a dazzling array of versions. It’ s therefore incumbent upon researchers to offer the best version.<br /> --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 14:32, 14 November 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> 况且为了很好地保存这笔珍贵的文化遗产，也必须确立一种《红楼梦》的最好版本。那么哪一种版本是《红楼梦》的最好版本呢？答案就是“程乙本”。鉴于至今仍有“红学家”对高鹗续写的《红楼梦》后四十回既持否定态度，又在出版《红楼梦》时不得不用它与曹雪芹的前八十回相配为完整的一百二十回本，我在这里必须首先对高续后四十回的价值略作说明。<br /> <br /> Moreover, in order to preserve this precious cultural heritage, it is also necessary to establish the best version of ''Dream of the Red Chamber''. So which is the best version? The answer is &quot;Cheng Yi Ben&quot;. Since, when publishing ''Dream of the Red Chamber'', there are still &quot;Redologists&quot; who have a negative attitude towards Gao E 's subsequent writing of the later forty chapters of ''Dream of the Red Chamber'', and who had to use Gao‘ s creation in conjunction with Cao Xueqin's first eighty chapters as the complete one—hundred and twenty chapters, I must first give a brief explanation of the value of Gao's continuation of the later forty chapters.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 07:18, 8 November 2021 (UTC)<br /> <br /> Moreover，it is also necessary to establish the best version of ''Dream of the Red Chamber'' to preserve this precious cultural heritage.So which one is the best version of it？The answer is &quot;Cheng Yi Ben&quot;.Since there is still opposition against the forty chapters wrote by Gao E，the “master of the Dream of the Red Chamber，while it is a must to combine them and the eighty chapters wrote by Cao Xueqin to form an integral book which has one hundred and twenty chapters，I must briefly introduce the value of the forty chapters wrote by Gao E--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 08:46, 10 November 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> 率先冲破评点派和索隐派而从中国小说发展史的角度客观评价高鹗续书的是胡适先生。他在1921年11月12日定稿的《〈红楼梦〉考证》（见1923年亚东图书馆版《胡适文存》）中说：我们平心而论，高鹗补的四十回，虽然比不上前八十回，也确然有不可埋没的好处。他写司棋之死，写鸳鸯之死，写妙玉的遭遇，写凤姐的死，写袭人的嫁，都是很有精采的小品文字。<br /> The man who first transcend the groups of criticizing and objectively comment the continuation of Gao E from the perspective of the history of the development of Chinese novels is Hu Shi.He said in his 《Test of the Dream of the red mansions》finalised in 1921，12th November that：“To be honest，Gao E’s supplementary forty chapters，though not comparable to the original eighty chapters，still boast their own outstanding merits.For instance，he wrote the death of Si Qi，of Yuan Yang，of Feng Jie，the encounter of Miao Yu and the marriage of Xi Ren，are all excellent facetious words.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 12:08, 9 November 2021 (UTC)<br /> <br /> It was Mr. Hu Shi who firstly made a breakthrough between “Pingdian Group” and “Suoying Group” and objectively evaluated Gao E’s continuation from the perspective of Chinese novel’s history. In ''A Textual Research on A Dream of Red Mansions'' finalized on November 12, 1921 (''Hu Shi’s Article Archive'', Yadong Library Edition, 1923), he said, “To be fair, the following forty episodes written by Gao E certainly have undeniable charm although not as good as the previous eighty. He ended Siqi’s life with death, wrote about the death of Yuanyang, the suffering of Miaoyu, Sister Feng’s demise and the marriage of Xiren, all of which are really brilliant sketches. --[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:31, 12 November 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> 最可注意的是这些人都写作悲剧的下场。还有那最重要的“木石前盟”一件公案，高鹗居然忍心害理的教黛玉病死，教宝玉出家，作一个大悲剧的结束，打破了中国小说的团圆迷信。这一点悲剧的眼光，不能不令人佩服。<br /> <br /> It is noteworthy that all these people wrote about tragic endings, expecially th most important case of &quot; Wood and Stone's Previous Oath&quot;. In the novel, Gao E auturally had the heart to leave Daiyu to die of illness and Baoyu to become a monk. He made it ended up as a great tragedy and broke the routine of &quot;reunion superstition&quot; in traditional Chinese novels, which could not be more admirable from the tragic perspective.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:00, 7 November 2021 (UTC)<br /> <br /> It is most noteworthy that all these characters are created with tragic endings. And as regards the most important case --- &quot;The Pledge in front of Wood and Stone&quot;, in the novel, the author Gao E actually ended Daiyu's life with death resulting from illness and left Baoyu (Precious Jade Merchant) to become a monk. Gao E finished ''A Dream of Red Mansions'' with a tragical epilogue so as to break the superstition that Chinese novels routinely end in happy reunion. In this sense, Gao E's tragic perspective deserves admiration and praise.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:09, 7 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> 我们试看高鹗以后，那许多续《红楼梦》和补《红楼梦》的人，那一个不是想把黛玉、晴雯都从棺材里扶出来，重新配给宝玉？那一个不是想做一部“团圆”的《红楼梦》的？我们这里退一步想，就不能不佩服高鹗的补本了。我们不但佩服，还应该感谢他，因为他这部悲剧的补本……居然打倒了后来无数的团圆《红楼梦》，居然替中国保存了一部有悲剧下场的小说！<br /> <br /> As we can see, after Gao E finished ''A Dream of Red Mansions'' (which was left unfinished by the previous author Cao Xueqin), many of those who wrote this work continually or supplementarily were all eager to save Lin Daiyu and Qing Wen (or Sunny Cloud Formation), who died and lay in coffin, and then to betroth them to Jia Baoyu (or Precious Jade Merchant). And these writers all had the desire to end the story in a warm reunion. On second thought, we cannot but have a high opinion of Gao E's supplementary version ''A Dream of Red Mansions''. Arguably, not only should we admire but show gratitude for him, on the grounds that, his edition packed with tragic color is unexpectedly more laudatory than those with happy endings, actually preserving a novel with the tragical epilogue in China.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:35, 7 November 2021 (UTC)<br /> <br /> As we can see, after Gao E finished ''A Dream of Red Mansions'' (which was left unfinished by the previous author Cao Xueqin), many of those who wrote this work continually or supplementarily were all eager to save Lin Daiyu and Qing Wen (or Sunny Cloud Formation), who died and lay in coffin, and then to betroth them to Jia Baoyu (or Precious Jade Merchant). Which writer did not want to create &quot;A Dream of the Red mansion&quot; with a reunion ending? On second thought, we cannot but have a high opinion of Gao E's supplementary version ''A Dream of Red Mansions''. Arguably, not only should we admire but show gratitude for him, on the grounds that, his edition packed with tragic color is unexpectedly more laudatory than those with happy endings, actually preserving a novel with the tragical epilogue in China.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 12:33, 7 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> 几乎与胡适同时，俞平伯先生也对高鹗的续书予以专章论述。他在1923年亚东图书馆出版的《红楼梦辨·论续书底不可能》中说：从高鹗以下，百馀年来，续《红楼梦》的人如此之多，但都是失败的……我以为凡书都不能续，不但《红楼梦》不能续；凡续书的人都失败，不但高鹗诸人失败而已。<br /> Almost at the same time as Hu Shi, Mr. Yu Pingbo also devoted a chapter to the continuation of Gao E's book. He said in the &quot;A Dream of the Red Mansion - the impossibility of the continuation of the book&quot; published by the Yadong Library in 1923: From Gao E down, more than a hundred years, so many people have renewed the &quot;A Dream of the Red Mansion&quot;, but they all failed ...... I think all books can not be renewed, not only the &quot;A Dream of the Red Mansion&quot; can not be renewed; all the people who renewed the book failed, not only Gao E and others failed.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 12:27, 7 November 2021 (UTC)<br /> <br /> Almost at the same time as Hu Shi, Mr. Yu Pingbo also devoted a comment chapter to the continuation of Gao E. He said in the &quot;A Dream of the Red Mansion - the impossibility of the continuation of the book&quot; published by the Yadong Library in 1923: Since Gao E, more than a hundred years, so many people have renewed the &quot;A Dream of the Red Mansion&quot;, but they all failed ... I think all books can not be renewed, not only the &quot;A Dream of the Red Mansion&quot; is in the case; all the people who renewed books failed, not only Gao E and others did.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:43, 8 November 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> 因此他的结论是：高鹗诸人续写的《红楼梦》都是“狗尾续貂”。俞先生“凡书都不能续”、“凡续书的人都失败”的说法未免武断，至少措辞不够严谨。事实上，成功的续书并非没有，只是不多。<br /> <br /> Therefore, his conclusion is: The continuations of &quot;The Dream of Red Mansions&quot; written by the Gao E and others are all &quot;wretched sequels to a masterpiece.&quot; Mr. Yu’s statement that “every book cannot be continued” and “everyone who renews a book fails” is a bit too arbitrary, at least the wording is not rigorous enough. In fact, successful continuations do exist, but are not substantial.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:29, 8 November 2021 (UTC)<br /> <br /> He therefore concludes that the sequels to Dream of the Red Chamber written by the Gao Ospreys are all &quot;dog tails on a marten&quot;, which means a wretched sequels to a masterpiece. Mr. Yu's statement that &quot;all books cannot be renewed&quot; and &quot;all those who renew books will fail&quot; is arbitrary, or at least not carefully worded. In fact, successful continuations do exist, but are not substantial.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 23:35, 9 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> 且不说成功的学术著作不乏范例，就是小说作品的续书也有成功的。譬如清代陈忱的《水浒后传》、近代吴趼人的《新石头记》，就都是别开生面之作。不过俞先生毕竟是严肃的学者，尽管他对高鹗的续书很不满意，却对高鹗的功绩予以肯定。<br /> <br /> Not to mention that there is no shortage of examples of successful scholarly works, there are also successful sequels to works of fiction. For example, Chen Chen's ''The Afterlife of Water Margin'' in the Qing dynasty and Wu Jianren's ''The New Story of the Stone'' in the modern era are both original works. But Mr. Yu, after all, was a serious scholar, and although he was dissatisfied with Gao E's sequel, he acknowledged Gao's merits.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 23:25, 9 November 2021 (UTC)<br /> <br /> Not to mention that there is no shortage of successful examples of scholarly works, there are also successes in sequels to works of fiction. For example, Chen Chen's ''The Afterlife of Water Margin'' in the Qing dynasty and Wu Jianren's ''The New Story of the Stone'' in the modern era are both original works in new forms. But Mr. Yu, after all, was a serious scholar, and although he was dissatisfied with Gao E's sequel, he acknowledged Gao's merits.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 09:06, 7 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> 他在《红楼梦辨·后四十回底批评》中说：高鹗以审慎的心思，正当的态度来续《红楼梦》；他宁可失之于拘泥，不敢失之于杜撰。其所以失败：一则因《红楼梦》本非可以续补的书，二则因高鹗与曹雪芹个性相差太远，便不自觉地相违远了。处处去追寻作者，而始终赶他不上，以致迷途；这是他失败时底光景。<br /> <br /> He said in the ''Defense of The Dream of Red Mansion: the criticism of the last forty chapters'': “GaoE continued writing The Dream of Red Mansion with his prudent intention and serious attitude; He would rather make it up than adhere to it. There are two reasons for the failure of his version. The first is that the book itself is not a book that can be continued writing. The other is GaoE’ s character is different far from Cao Xueqin’sw which naturally lead to his misconception about this book. He tried his best to catch the main points of Cao Xueqin whereas he even couldn’t see the back of Cao Xueqin resulting in the wrong path. This is his background of failure.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:11, 7 November 2021 (UTC)<br /> <br /> He said in the '' Defense of A Dream of Red Mansions: the criticism of the last forty chapters '': “Gao E continued writing '' A Dream of Red Mansions '' with his prudent intention and serious attitude; He would rather rigidly adhere to the content than fabricate some details. There are two reasons for the failure of his version. The first is that this novel itself is not the one that can be continued writing. The other is that Gao E’ s character is different far from Cao Xueqin’s which naturally lead to very distinct characteristics in this novel. He tried his best to catch the main points of Cao Xueqin whereas he even couldn’t see the back of Cao Xueqin resulting in the wrong path. This is the reason of his failure.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 13:28, 8 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> 至于混四十回于八十回中，就事论事，是一种过失；就效用影响而论，是一种功德；混合而论是功多罪少。“失败了，光荣地失败了！”是我对于高鹗底赞扬和指斥。俞先生在晚年对高鹗的续书给予更多的肯定，认为高鹗的续书使残缺的《红楼梦》成为完璧，是一大功劳。 <br /> <br /> As for adding forty chapters to the original eighty chapters, sticking to the facts, it is actually a demerit. However, it can be a kind of merits and virtues in terms of utility effect. With regarding to several aspects, and his merits can more than wipe out his faults. “Failed, gloriously failed!”It's my praise and rebuke to Gao E. In the later years of Mr. Yu, he gave more recognition to Gao E’sequel, believing that Gao E’ sequel made the fragmentary ''A Dream of Red Mansions'' a complete story which was a great credit.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 13:25, 8 November 2021 (UTC)<br /> <br /> As for mixing the forty chapters to the original eighty chapters, actually it is a kind of negligence in terms of facts; in terms of effectiveness and influence, it is a kind of merit; in terms of mixing, it is more meritorious and less sinful. &quot;Failed, failed gloriously!&quot; I praised and reprimanded Gao E. In his later years, Mr. Yu gave more affirmation to Gao E’s sequel, and believed that Gao E’ s sequel made the incomplete ''Dream of Red Mansions'' a great achievement.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 05:16, 12 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> 鲁迅先生也对高鹗的续书予以肯定，只是对书末贾府的“复振”表示遗憾。他在《中国小说史略》（1923、1924年由北京大学新潮社分上下册出版，1925年由北京北新书局合为一册出版）第二十四篇中说：后四十回虽数量止初本之半，而大故迭起，破败死亡相继，与所谓“食尽鸟飞独存白地”者颇符，惟结束又复振。<br /> <br /> Lu Xun also gave a approval to the sequel of the book by Gao E, but regretted the “revitalization” part of Jias at the end of the book. He claimed in Chapter 24 of ''Chinese Novel Outline History''(In 1923 and 1924, published in two volumes by the New Trend Union of Peking University, and in 1925, published in one volume by Beixin Publishing House in Beijing) that although the latter forty chapters is only half of the original version in quantity, there are great changes, ups and downs, and dilapidated deaths one after another, which is very consistent with the so-called “eating all birds and flying alone in the white land”, but it ends and vibrates again.<br /> --[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 09:14, 7 November 2021 (UTC)<br /> <br /> Lu Xun also affirmed Gao E’s sequel, and just expressed regret for the “revitalization” of Jia’s mansion at the end of the book. He claimed in chapter 24 of Chinese Novel Outline History(In 1923 and 1924, published in two volumes by the New Trend Union of Peking University, and in 1925, published in one volume by Beixin Publishing House in Beijing) that although the last forty chapters are only half of the original version in quantity, events occurred constantly and loss and death were in succession, which was quite consistent with the statement “birds ate and flew, then left the bleak place”. But it was a pity that the sequel ended in revitalization. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:58, 8 November 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> 以上三位权威学者对高鹗续书的评价不尽相同，但有两点共识：高鹗的后四十回逊于曹雪芹的前八十回，但他完成了曹雪芹的未竟之业，使残缺的《红楼梦》成为完璧；尤其打破了中国传统小说的“团圆迷信”，使《红楼梦》成为中国小说史上首部悲剧小说，这在中国小说发展史上是一个伟大创举。我认为三位先生的这两点共识是客观公正的，是高见卓识。<br /> <br /> The above three authoritative scholars hold various comments on Gao E’s sequel, but sharing two points of consensus. One the one hand, Gao E’s last forty chapters are inferior to Cao Xueqin’s first eighty counterparts, but he has completed Cao’s unfinished work, rendering A Dream in Red Mansions perfect. On the other hand, in particular, Gao E breaks the routine of “reunion superstition”in traditional Chinese novels and makes A Dream in Red Mansions the first tragic writing in the past records of Chinese novels, which is a great pioneering work in the history of Chinese novel development. As far as I am concerned, these two points proposed by the three respected scholars are objective, fair and insightful. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 14:23, 6 November 2021 (UTC)<br /> <br /> The above three authoritative scholars hold various comments on Gao E’s sequel, but sharing two points of consensus. One the one hand, Gao E’s last forty chapters are inferior to Cao Xueqin’s first eighty counterparts, but he has completed Cao’s unfinished work, rendering the incomplete ''A Dream in Red Mansions'' complete. On the other hand, in particular, Gao E breaks the routine of “reunion superstition”in traditional Chinese novels and makes ''A Dream in Red Mansions'' become the first tragic writing in the past records of Chinese novels, which is a great pioneering work in the history of Chinese novel development. As far as I am concerned, these two points proposed by the three respected scholars are objective, fair and insightful.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:49, 9 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> 晚近的某些“新红学家”尽管对高鹗大加挞伐，却无法推翻三位先生的这两点共识；最多只能进一步证明高鹗的续书比不上曹雪芹的原作，而不能抹煞高鹗续书的这两大功绩。我们可以设想，如果没有高鹗的续书，只能有两种结果：一是我们只能看到一部残缺不全的《红楼梦》，犹如只能欣赏一只断尾巴的孔雀；二是我们只能看到《红楼复梦》、《红楼圆梦》之类下三流续作，使《红楼梦》跳不出“团圆”小说的窠臼。<br /> <br /> Although some recent &quot;new Redologists&quot; criticized Gao E drastically, they could not overturn the consensus of the three gentlemen; at most, they could only further prove that Gao E's sequel is not comparable to Cao Xueqin's original, rather than erase the two achievements of Gao E's renewal. We can imagine that if we have no Gao E's sequel, there can only be two results: one is that we can only see an incomplete ''A Dream of Red Mansions'', like only enjoying a peacock with a broken tail, the other is that we can only see ''A Dream of Red Mansions Again'', ''A Dream of Red Mansions Reunion'' and other renewals that are third-classs, which makes ''A Dream of Red Mansions'' cannot jump out of the mold of &quot;reunion&quot; novel.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:45, 9 November 2021 (UTC)<br /> --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:25, 9 November 2021 (UTC)<br /> <br /> Although some recent “new Redologists” criticized Gao E drastically, they could not overturn the two consensuses of the three gentlemen; they could only further prove that Gao E's sequel is not comparable to Cao Xueqin's original, rather than obliterate the two achievements of Gao E's continuation. We can imagine that, without Gao E's sequel, there would be only two results: one is that we could only see an incomplete ''A Dream of Red Mansions'', as if we could only appreciate a peacock with a broken tail, the other is that we can only see such third-rate sequels like ''A Dream of Red Mansions'' Again, ''A Dream of Red Mansions Reunion'', making ''A Dream of Red Mansions'' cannot jump out of the set pattern of &quot;reunion&quot; novel. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:17, 10 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> 因此，不仅我们应该感谢高鹗，如果曹雪芹地下有知，也会视高鹗为知己。胡适等三位先生论证了高鹗的两大功绩，就等于完全肯定了完整的一百二十回的《红楼梦》。但完整的《红楼梦》有两种版本，即“程甲本”和“程乙本”，两者的出版时间仅隔一年左右。<br /> <br /> Therefore, not only should we be grateful to Gao E, if Cao Xueqin was alive and knew about it, he would also regard Gao E as a confidant. Hu Shi and other three gentlemen demonstrated Gao E’s three achievements, which was equivalent to confirming the complete 120 chapters of a Dream of Red Mansions. However, there are two versions of the complete work, namely the “Cheng A edition” and “Cheng B edition”, whose publishing interval was only about one year. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 15:35, 6 November 2021 (UTC)<br /> <br /> Hu Shi and other three gentlemen demonstrated gao e's two great achievements, which is equivalent to confirming the complete 120 chapters of a Dream of Red Mansions. However, there are two versions of the complete work, namely the &quot;Cheng Jiabo edition&quot; and &quot;Cheng Yibo edition&quot;, which were published only about a year apart.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 05:17, 12 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> 这两种版本究竟哪一种更好呢？当然是“程乙本”，因为它是高鹗对“程甲本”精心修订的定稿本。程伟元和高鹗在“程乙本”《〈红楼梦〉引言》中说：因急欲公诸同好，故初印时不及细校，间有纰缪。今复聚集各原本，详加校阅，改订无讹。<br /> <br /> Which of these two versions is better? Of course, it is &quot;Cheng B&quot;, because it is gao e to &quot;Cheng A&quot; carefully revised final version. Cheng Weiyuan and Gao E said in &quot;Cheng Yiben&quot; &quot;DREAM of Red Mansions&quot; introduction: Due to the urgent desire for public relations, the initial printing was not corrected in detail, and there were mistakes. This complex gathered the original, detailed review, change without error.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 05:12, 12 November 2021 (UTC)<br /> <br /> Which version is better? Of course, it is &quot;Cheng Yi&quot;, because it is gao e to &quot;Cheng Jia&quot; carefully revised final version. Cheng Weiyuan and Gao E said in &quot;Cheng Yi&quot; &quot;DREAM of Red Mansions&quot; introduction: Due to the urgent desire for public relations, the initial printing was not corrected in detail, and there were mistakes. This complex gathered the original, detailed review, change without error.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 12:36, 22 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> 惟阅者谅之。这就是说，高鹗续写后四十回并修订曹雪芹的前八十回时，“因急欲公诸同好”，未能像曹雪芹那样“批阅十载，增删五次”，而是匆促而成，在排印过程中又没有仔细校对，以致“纰缪”难免，因而立即加以修订再版，从而产生了“程乙本”。可见“程乙本”是对“程甲本”的“纰缪”加以修订的本子，自然胜于“程甲本”了。<br /> <br /> Only those who read it will forgive it. That is to say, when Gao E continued to write the last 40 chapters and revised Cao Xueqin's first 80 chapters, &quot;because he was anxious to be good to the public&quot;, he failed to &quot;review for ten years, add and delete five times&quot; as Cao Xueqin did.Hurriedly,he did not proofread carefully in the process of typesetting, so that &quot;mistakes&quot; were inevitable.Therefore, he immediately revised and reprinted it, resulting in &quot;the version of Cheng Yi&quot;. It can be seen that &quot;the version of Cheng Yi&quot; is a book to revise the &quot;mistakes&quot; of &quot;the version of Cheng Jia&quot;, which is naturally better than &quot;the version of Cheng Jia&quot;.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 02:57, 10 November 2021 (UTC)<br /> <br /> Only readers will forgive it. That is to say, when Gao E continued to write the last 40 chapters and revised Cao Xueqin's first 80 chapters, he was anxious to share it with the public, so he failed to review for ten years, add and delete five times as Cao Xueqin did.He hurried to finish it, not proofreading carefully in the process of typesetting, so mistakes were inevitable. Therefore, \ he immediately revised and reprinted another verison, resulting in appearing &quot;Cheng Yi (the second) Edition&quot;. It can be seen that &quot; Cheng Yi&quot; is a book to revise the &quot;mistakes&quot; of &quot;Cheng Jia (the first) Edition&quot;, which is naturally better than &quot;Cheng Jia&quot;.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:43, 13 November 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> 然而由于出版商不加细较，以为初刊本更为可靠，以致在相当一段时间内，翻印的“程甲本”曾大行其道。直到1927年，胡适先生因亚东图书馆老板汪元放先生点校并出版过“程甲本”，便将自己珍藏的“程乙本”推荐给汪先生。汪先生便将“程乙本”与“程甲本”加以仔细对勘，并加上新式标点，予以出版。<br /> <br /> However, the publisher did not go into details, and believed that the first edition was more reliable. So in a fairly long period, the translated and printed “Cheng Jia (the first) Edition” became popular. Until 1927, Mr. Hushi recommended his treasured collection of “Cheng Yi (the second) Edition” to the owner of Yadong Library, Mr. Wang Yuanfang after he heard that Mr. Wang had punctuated, proofead and published“Cheng Jia (the first) Edition”. Then Mr. Wang checked against another between “Cheng Jia” and “Cheng Yi” , added the new punctuation and published it.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:17, 10 November 2021 (UTC) <br /> <br /> <br /> However, the publisher did not proofread carefully and believed that the first edition was more reliable. So in a fairly long period, the printed “Chengjia Edition” became popular. Until 1927, Mr. Hushi recommended his treasured collection of “Chengyi Edition” to Mr. Wang Yuanfang who was the owner of Yadong Library because Mr. Wang once proofread and published “Chengjia Edition”. Then Mr. Wang contrasted “Chengjia Edition” with “Chengyi Edition” in detail and decided to add the new-style punctuations to the latter and publish it.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 11:00, 12 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> 胡适先生并为该书写了《重印乾隆壬子本〈红楼梦〉序》。他在《序》文中说：现在印出的程乙本，就是那“聚集各原本，详加校阅，改订无讹”的本子，可说是高鹗、程伟元合刻的定本。这个改本有许多改订修正之处，胜于程甲本。<br /> <br /> Mr.Hushi wrote &quot;A Preface for the Re-printed Qianlong Renzi Edition of ''A Dream in Red Mansions''&quot; for this book. In the preface, he said that the newly-printed Chengyi edition which was revised carefully by referring to all kinds of original editions to make sure no incorrect information in it, was the final edition made by Gao E and Cheng Weiyuan. This edition had many corrections so it was better than the Chengjia edition. --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:47, 11 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> 但这个本子发行在后，程甲本已有人翻刻了；初本的一些矛盾错误仍旧留在现行各本里，虽经各家批注里指出，终没有人敢改正。胡适先生并举了三个例子，以证明“程乙本”胜于“程甲本”。由此可知，胡适先生不仅是第一个发现并公开指出“程乙本”胜于“程甲本”的人，而且推荐并贡献出了自己珍藏的“程乙本”初刊本，为“程乙本”后来的广泛流行起了决定性的作用。<br /> <br /> But after the release of this edition, Cheng Jia edition has already been reprinted. Some contradictions and errors from the original edition still remained in the current edition. Although many literary masters has pointed out these mistakes in their annotations, no one eventually dared to correct them. And Mr. Hu Shi gave three examples to prove that Cheng Yi edition was better than Cheng Jia edition. So it can be seen that he was not only the first to discover and publicly pointed out this, but also recommended and contributed the original Cheng Yi edition of his own treasure, which played a decisive role in the wide popularity of this edition.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 00:55, 7 November 2021 (UTC)<br /> <br /> But after the release of this edition, Cheng Jia edition has already been reprinted. Some contradictions and errors of the original edition still remained in the current edition. Although many literary masters had pointed out these mistakes in their annotations, but no one eventually dared to correct them. And Mr. Hu Shi gave three examples to prove that Cheng Yi edition was better than Cheng Jia edition. So it can be seen that he was not only the first to discover and publicly pointed out this, but also recommended and contributed the original Cheng Yi edition of his own treasure, and that played a decisive role in the wide popularity of its edition.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 06:19, 7 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> 汪原放先生也没有辜负胡适先生的重托，不仅出版了“程乙本”，而且对两个“程本”加以仔细对勘，并用增删改动文字的统计数字与具体例子（详见下文），进一步证明了“程乙本”优于“程甲本”。由于胡适先生的学术威望和汪原放先生点校的“程乙本”面世，尤其是“程乙本”确实胜于“程甲本”，故此后书商大多舍弃了“程甲本”，竞相刊印“程乙本”，“程乙本”几乎一统天下。这种局面一直持续到上世纪五六十年代。<br /> <br /> Mr.Wang Yuanfang also lived up to the great trust of Mr.Hu Shi. He not only published &quot;Cheng Yiben&quot;, but also carefully surveyed the two &quot;Cheng Yiben&quot;, and changed the statistics and specific examples (see below for details), further proving that &quot;Cheng Yiben&quot; was better than &quot;Cheng Jiaben&quot;. Because Mr.Hu Shi's academic prestige and Mr.Wang Yuanfang's &quot;Cheng Yiben&quot; were published, especially &quot;Cheng Yiben&quot; was indeed better than &quot;Cheng Jiaben&quot;, so most booksellers abandoned &quot;Cheng Jiaben&quot; and competed to print &quot;Cheng Yiben&quot;, &quot; Cheng Yiben &quot; almost unified the whole world. The situation has been continuing until the 1950s and 1960s.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:48, 6 November 2021 (UTC)<br /> Mr. Wang Yuanfang also lived up to Mr. Hu Shi's great trust. He not only published &quot;Cheng Yi Ben&quot;, but also carefully surveyed the two &quot;Cheng Ben&quot;, and further proved that &quot;Cheng Yi Ben&quot; was better than &quot;Cheng Jia Ben&quot; with statistics and specific examples of adding, deleting and changing words (see below for details). Due to the academic prestige of Mr. Hu Shi and the appearance of &quot;Cheng Yi Ben&quot; ordered by Mr. Wang Yuanfang, especially &quot;Cheng Yi Ben&quot; is indeed better than &quot;Cheng Jia Ben&quot;, most booksellers abandoned &quot;Cheng Jia Ben&quot; and competed to publish &quot;Cheng Yi Ben&quot; and &quot;Cheng Yi Ben&quot; almost dominates the world. This situation lasted until the 1950s and 1960s.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:31, 7 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> 然而到了八十年代以后，“程乙本”一统天下的局面却被打破了，各种版本的《红楼梦》纷纷涌现，其中多为拼凑本，即前八十回采用抄本，后四十回则多采用高鹗作废了的“程甲本”，从而造成了《红楼梦》版本的混乱现象。这种混乱现象使本来已经解决了的《红楼梦》版本问题又重新出现纷争，也使普通读者陷入了不知如何选择《红楼梦》的境地。<br /> However, after the 1980s, the situation of &quot;Cheng Yi Ben&quot; dominating the world was broken, and various versions of a dream of Red Mansions emerged one after another, most of which were piecemeal copies, that is, the transcripts of the first 80 chapters were used, and the &quot;Cheng Jia Ben&quot; cancelled by Gao e was used in the last 40 chapters, resulting in the confusion of the version of a dream of Red Mansions. This chaotic phenomenon makes the original version of a dream of Red Mansions once again controversial, and makes ordinary readers fall into the situation of not knowing how to choose a dream of Red Mansions.<br /> <br /> However, after the 1980s, the dominating situation of &quot;Cheng Yi version&quot;was broken, and various versions of The Dream of Red Mansions emerged one after another, most of which were cobbled together, where the first eighty editions used the codified version, while the last forty editions mostly used Gao E's cancelled Cheng Jia version, thus causing confusion in the version of a Dream of Red Mansions.This kind of confusion makes the issue of the edition of a Dream of Red Mansions reappear, and also makes ordinary readers have no idea how to choose a Dream of Red Mansions.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 06:27, 10 November 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> 钱锺书先生虽然不研究《红楼梦》，但对《红楼梦》版本的混乱现象却很不以为然。他在上世纪九十年代说过（大意）：《红楼梦》研究中的许多纠葛与纷争，大多源于版本问题。在同一问题上，张三根据这个版本，李四根据那个版本，公说公有理，婆说婆有理，一万年也说不清，实在无谓得很。<br /> <br /> Although Qian zhongshu never study ''The Dream of Red Mansions'', he considers that the phenomenon of mess versions does not really matter.In the 1990s, he said that (roughly meaning)most of the disputes in the study of ''The Dream of Red Mansions'' resulted from the issue of versions. On the same issue, different people refer to different versions for their so-called reasonable purpose.Thus, the disputes can never be settled. And such a phenomenon is really meaningless.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 06:23, 10 November 2021 (UTC)<br /> <br /> Although Qian zhongshu never study ''The Dream of Red Mansions'', he considered disapprovingly that the phenomenon of chaos versions does not really matter.In the 1990s, he said that (a rough meaning)most of the disputes in the study of ''The Dream of Red Mansions'' resulted from the issue of versions. On the same issue, different people refer to different versions for their so-called reasonable purpose.Thus, the disputes can never be settled. And such a phenomenon is really meaningless.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 06:47, 10 November 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> 这是《红楼梦》的悲剧，也是中国学界的悲剧。为了永久保存《红楼梦》这笔珍贵遗产，也为了给广大读者提供一个《红楼梦》的范本，必须从众多版本中确定一个最好的版本，而这个版本就是胡适先生推荐的“程乙本”。至于其他版本，则只供研究之用。<br /> <br /> This is not only the tragedy of The Dream of the Red Chamber , but also the tragedy of Chinese academic circles. In order to permanently preserve the precious heritage of The Dream of the Red Chamber and provide readers with a model of The Dream of the Red Chamber, we must determine the best version from many versions, and this version is the &quot;Cheng Yi version&quot; recommended by Mr. Hu Shi. Other versions are only for research purposes only.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 14:00, 6 November 2021 (UTC)<br /> <br /> This is not only a tragedy of Dream of the Red Chamber , but also a tragedy of Chinese academic circles. In order to permanently preserve the precious heritage of Dream of the Red Chamber and provide readers with a model of Dream of the Red Chamber, we must determine the best version from many versions, and this version is the &quot;Cheng Yi version&quot; recommended by Mr. Hu Shi. Other versions are only for research purposes only.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 11:15, 7 November 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> 我完全赞成以上诸位先生的看法，毋须我再费笔墨，所以我在这里只是为他们的看法提供一些实例。首先，“程乙本”的前八十回由于经过了高鹗(也许还有程伟元)的大量修订，较之诸抄本大有改观，使之更加完善。具体来说，就是对众多异文加以筛选，去除讹误，择善而从，并加以必要的补阙、修改、删节和增饰。<br /> <br /> I totally agree with the views of the above teachers, so I don't need to say more, so I will just provide some examples for their views here. First of all, the first eighty books of &quot;Cheng Yi version&quot; have been revised extensively by Gao Osprey (and perhaps Cheng Wei Yuan), which is a great improvement over the codices and makes it more perfect. Specifically, it is the screening of many different texts, the removal of errors, the selection of good, and the necessary additions, modifications, abridgments and additions.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 10:56, 7 November 2021 (UTC)<br /> <br /> I totally agree with the opinions of you all, so I don't bother to say more. So I will just provide some examples for their views here. First of all, the first eightith chapters of &quot;Cheng Yi's version&quot; have been revised for many times by Gao Osprey (and perhaps Cheng Wei Yuan), which is an improvement over the codices and makes it more perfect. Specifically, it made a selection from many different texts, corrected errors, selected the good, and offered the necessary additions, modifications, removal and polishment.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 07:28, 8 November 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> 试举六例如下：例一：原作第十七、十八两回合用一套回目，第十九回没有回目。高鹗将那套合用的回目归第十七回，而为第十八、十九两回补拟了回目。例二：原作第十八回写元妃省亲回府，“只见园中香烟缭绕，花彩缤纷，处处灯光相映，时时细乐声喧，说不尽太平景象，富贵风流”，下面却接着有这样一段：此时自己回想当初在大荒山中青埂峰下，那等凄凉寂寞。<br /> <br /> Here are six examples. Firstly, the chapter 17 and 18 of the original work shared the same title and the 19th one didn't have have any. Gao-E merged the shared one into chapter 17 and rethought a title for chapter 18 and 19. Secondly, chapter 18 in the original one showed that Yuan concubine visited relatives, as &quot;See nothing but scent lingering, flowers blossoming, lights glistening and bustle hustleing.WHat a stable and flourish society!&quot; Here goes another saying: at that time I recalled the time when I in the foot of Dahuangshan Mountain, and I felt so lonely.<br /> <br /> Here are six examples. Firstly, the chapter 17 and 18 of the original work shared the same title and the 19th one didn't have any. Gao'E merged the shared one into chapter 17 and rethought a title for chapter 18 and 19. Secondly, chapter 18 in the original one showed that Yuan concubine visited relatives, as &quot;See nothing but scent lingering, flowers blossoming, lights glistening and bustle hustleing.WHat a stable and flourish society!&quot; Here goes another saying: at that time I recalled the time when I in the foot of Dahuangshan Mountain, and I felt so lonely.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:55, 14 November 2021 (UTC)<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> 若不亏癞僧、跛道二人携来到此，又安能得见这般世面？本欲作一篇《灯月赋》、《省亲颂》，以志今日之事，但又恐入了别书的俗套。按此时之景，即作一赋一赞，也不能得尽其妙；即不作赋、赞，其豪华富丽，观者诸公亦可想而知矣。<br /> <br /> If LaiSeng and BoDao don't bring me here, how could I can see such elephant. I wanted to write an ''Ode to Lantern Moon'' or ''Ode to Visiting Relatives'' to commemorate today's event, but I was afraid to falling into the conventions of other books. The scene of this period, we can't get its wonderful in length even we write a praise. And if we don't write, the viewer also can imagine its luxurious richly.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:26, 10 November 2021 (UTC)<br /> <br /> If not the monk with scappy head and the lame Taoist priest bring me here, how could I can see such the world like this. I wanted to write an ''Ode to Lantern Moon'' or ''Ode to Visiting Relatives'' to commemorate today's event, but I was afraid to falling into the conventions of other books. In the scene of this period, we can't get the wonderfulness in length even we write a praise. And if we don't write, the viewer also can imagine its luxury and richness.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 02:18, 12 November 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> 所以倒是省了这工夫纸墨，且说正经的为是。本书前面已经交代得明明白白，大荒山青埂峰下的那块石头被一僧一道携入红尘后已幻化为口衔通灵宝玉的贾宝玉，而从这段话看，那块石头的化身却是贾元春，难道姐弟二人都是那块石头所化吗？如果说这段话的前大半截是写贾宝玉的心理活动，误安在了贾元春的头上，也还是说不通，因为不可能在描写贾元春省亲观感的文字当中无缘无故插入一段对贾宝玉的心理描写。<br /> <br /> Therefore the time to write them is saved, and it is time to talk something serious. It has been clearly explained in the front of this book that the stone under the Loveroot Peak of the Great Wilderness Mountain has been transformed into Precious Jade Merchant with psychic jade in his mouth after being brought into the world by a monk and a Taoist priest. From this paragraph, however, the incarnation of that stone is First Spring Merchant. Are both the sister and brother transformed by that stone? If the first half of this paragraph is about Precious Jade Merchant's psychological activities, and is mistakenly thought as First Spring Merchant's, it still doesn't make sense. Because it is impossible to insert a psychological description of Precious Jade Merchant into the words describing First Spring Merchant's feelings about relatives for no reason.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:16, 10 November 2021 (UTC)<br /> <br /> If the first half of this paragraph is about Precious Jade Merchant's psychological activities, which is mistakenly thought as First Spring Merchant's, it still doesn't make sense. <br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 10:13, 13 November 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> 尤为荒唐的是，从“观者诸公”以下文字，又突然变为作者的第三人称口气，更令人丈二金刚，摸不着头脑。如此语无伦次的拙劣文字，决非曹雪芹的原文，而是抄书者的误抄或窜文。“程乙本”将其全部删除，犹如割除了一个赘瘤，使行文变得合理而又通畅。<br /> <br /> What is particularly absurd is that, from the following words &quot;all the audience&quot;, and suddenly into the third person tone of the author,which is even more puzzling. Such incoherent poor text, not Cao Xueqin's original text, but the copy of the wrong copy or channelized text. &quot;Cheng Yiben&quot; deleted all of them, just like cutting out a superfluous tumor, so that the writing becomes reasonable and unobstructed.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:58, 7 November 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> 例三：原作第二十二回写荣国府作灯谜游戏，目的在于通过各人制作的灯谜，以暗示各自的性情、志向及将来结局，是全书的重要段落。大约因曹雪芹当时没有完全想好，故只写了贾母、贾政、元春、迎春、探春、惜春、宝钗的灯谜，而将宝玉、黛玉、湘云的灯谜暂缺，留待以后补写，不料曹雪芹突然去世，未及补写，致使原稿残缺。高鹗大胆地将原作宝钗的灯谜移作黛玉的灯谜，又增写了宝钗和宝玉的灯谜，我以为移得合理，增作也很精彩。<br /> <br /> Example 3: the 22nd episode of the original work is that everyone plays lantern riddles in the Rong Mansion，The purpose is to hint their temperament, aspirations and future outcome through the lantern riddles made by each person，It is an important paragraph of the whole book. It may be that Cao Xueqin didn't think well at that time, so he only wrote the riddles of Jia's mother, Jia Zheng, Yuanchun, Yingchun, Tanchun, Xichun and Baochai, but didn't write the riddles of Baoyu, Daiyu and Xiangyun for the time being，and planned to fill them up later. Unexpectedly, Cao Xueqin died suddenly and didn't have time to make up, resulting in the mutilation of the original. Gao E boldly changed the lantern riddle of Baochai into that of Daiyu, and added the lantern riddles of Baochai and Baoyu. I think this change is very reasonable and the added part is also very wonderful.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 01:31, 12 November 2021 (UTC)<br /> <br /> Example 3: the 22nd chapter of the original work is that everyone plays lantern riddles in the Rong Mansion, The purpose is to hint their temperament, aspirations and future respectively through the lantern riddles made by each person，It is an important plot of the whole work. <br /> Possibly because Cao Xueqin did not think well at that time, he only wrote the riddles of the Lady Dowager, Jia Zheng, Yuanchun, Yingchun, Tanchun, Xichun and Baochai, but didn’t write the riddles of Baoyu, Daiyu and Xiangyun for the time being，and planned to fill them up later. Unexpectedly, Cao Xueqin died suddenly and didn’t have time to make up, resulting in the mutilation of the original. Gao E boldly changed the lantern riddle of Baochai into that of Daiyu, and added the lantern riddles of Baochai and Baoyu. I think this change is very reasonable and the added part is also very wonderful.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 07:58, 13 November 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> 但高鹗也有失误和疏漏：失误在于删掉或漏掉了原作惜春的灯谜，疏漏在于未给湘云补写灯谜。惜春的灯谜我已补入第二十二回（参见该回原文及其注释），以弥补高鹗的失误；而湘云的灯谜却只好仍阙，成为永远的遗憾。例四：原作第二十五回在写王熙凤被魇魔法弄得精神错乱时，插入一段对薛蟠的描写：别人慌张自不必讲，独有薛蟠更比诸人忙到十分：又恐薛姨妈被人挤倒，又恐薛宝钗被人瞧见，又恐香菱被人臊皮──知道贾珍等是在女人身上做功夫的，因此忙的不堪。<br /> <br /> However, Gao E also made some mistakes and omissions: the mistake lies in deleting or missing the original lantern riddles made by Xichun, and the omission lies in not rewriting the lantern riddles for Xiang Yun. I have added the riddle of Xichun in Chapter 22 to make up for Gao E’s mistake; But Xiang Yun’s lantern riddles have yet to be unfilled, which becomes a permanent regret. Example 4: In chapter 25 of the original,When writing about Wang Xifeng being deranged by magic, a description of Xue Pan is inserted: The others, it goes without saying,were still more distraught. But of them all Xue Pan was the most frantic, being afraid that in the crush his mother might be knocked over, Baochai stared at, or Xiangling exposed to indignities -- for he knew what libertines Jia Zhen and the rest were.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 07:43, 13 November 2021 (UTC)<br /> <br /> <br /> However, Gao E also made a mistake and had an oversight: the mistake lies in deleting or missing the original lantern riddles made by Xichun, and the omission lies in not rewriting the lantern riddles for Xiang Yun. I already added the riddle of Xichun in Chapter 22 to make up for Gao E’s mistake; But Xiang Yun’s lantern riddles have yet to be unfilled, which becomes an eternal regret. Example 4: In chapter 25 of the original,When writing about Wang Xifeng being deranged by magic, a description of Xue Pan is inserted: The others, it goes without saying,were still more distraught. But of them all Xue Pan was the most frantic, being afraid that in the crush his mother might be knocked over, Baochai stared at, or Xiangling exposed to indignities -- for he knew what libertines Jia Zhen and the rest were.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 14:51, 13 November 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> 忽一眼瞥见了林黛玉风流婉转，已酥倒在那里。这段话十分荒谬：其一，贾、薛两家为近亲，贾珍与薛宝钗是表兄妹，贾珍怎么敢对表妹起歹心呢？薛蟠岂非杞人忧天？其二，薛蟠虽然混账，与林黛玉也是表兄妹，况且见面的机会很多，薛蟠怎么会“一眼瞥见了林黛玉”就“酥倒在那里”呢？<br /> <br /> <br /> Xue Pan's eye suddenly falling on Daiyu, he was so enchanted by her charms that he almost melted on the spot. This paragraph is very absurd: First, Jia and Xue are close relatives, and Jia Zhen and Xue Baochai are cousins. How dare Jia Zhen want to have a love affair with his cousin? Isn't Xue Pan entertained imaginary and groundless fear? Second, although Xue Pan is a jerk, Lin Daiyu is his cousin. Besides, there are many opportunities to meet Daiyu. How could Xue Pan “almost melted on the spot when his eye suddenly fell on Daiyu”? --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:44, 12 November 2021 (UTC)<br /> <br /> Xue pan suddenly caught a glimpse of Lin Daiyu, who was pretty and gentle, and collapsed there. This paragraph is very absurd: Firstly, Jia and Xue are close relatives, and Jia Zhen and Xue Baochai are cousins. How dare Jia Zhen want to have a love affair with his cousin? Isn't Xue Pan alarmist? Secondly, although Xue Pan is a jerk, Lin Daiyu is his cousin. Besides, there are many opportunities to meet Daiyu. How could Xue Pan “collapsed there because of a glimpse of Lin Daiyu”?--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:15, 14 November 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> 而脂批竟称赞道：“忙中写闲，真大手眼、大手笔。”这如果不是偶然失误，便只能说是不识好歹了。“程乙本”将其删除，倒可当得起“大手眼、大手笔”的评语。例五：原作第六十三回中用了一千多字的篇幅，大写贾宝玉、史湘云等人只是为了好玩，如何将芳官、葵官打扮成“小土番儿”，如何改称“犬戎名姓”。<br /> <br /> However, the Zhi Yanzhai's critiques unexpectedly praised: &quot;Snatch a little leisure from a busy writing , which is really big eyes and a big deal.&quot; If this is not an accidental mistake, it can only be said to be ungrateful. If &quot;Cheng Yi version&quot; deletes it, it can be regarded as a comment of &quot;big eyes and a big deal&quot;. Example 5: in the sixty-third chapter of the original work, more than 1,000 words were used to capitalize the name of Jia Baoyu, Shi Xiangyun and others, which is just for fun, and to describe how to dress Fang Guan and Kui Guan as &quot;Xiao Tu Fan er&quot; and how to change &quot;the surname and name of Quan Rong&quot;.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:21, 7 November 2021 (UTC)<br /> <br /> However, critiques of Zhi Yanzhai(one of the earliest critics of &quot;A Dream in Red Mansions&quot; ) unexpectedly praised: &quot;Snatch a little leisure from a busy writing , which is really weighty.&quot; If it is not an accidental mistake, it can only be said to be ungrateful. &quot;Cheng Yi version&quot; deletes it, thus it can be regarded as the comment of &quot;weighty writings&quot;. Example 5: in the sixty-third chapter of the original work, more than 1,000 words were used to describe that how Precious Jade Merchant, Fragrant-cloud History and others dress Fang Guan and Kui Guan as &quot;Xiao Tu Fan er&quot; and how they change &quot;the name of Quan Rong&quot; just for fun.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:43, 8 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> 而且竟然让贾宝玉说出这样的话来：如今四海宾服，八方宁静，千载百载，不用武备。咱们虽一戏一笑，也该称颂，方不负坐享升平了。这种描写既十分无聊，又与贾宝玉的性格背道而驰，尤其侮辱了包括满族在内的少数民族，真可谓拙劣的文字，因此“程乙本”完全予以删除是绝对必要的。<br /> <br /> What's more, in Zhi Yangzhai's version, Precious Jade Merchant said that&quot;Nowadays, people within Four Seas were all submitted and social stability was achieved in all directions. Weapons were not needed in nearly thousands of years. Therefore, our laughs and teases also deserved extolling thus we lived up to the prosperity.&quot; This kind of descriptions were very boring and ran counter to the characteristics of Jia Baoyu, and they particularly insulted national minorities including Manchu, which were really bad writings. Thus, it's quite necessary for &quot;Cheng Yi's version&quot; to delete these words.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 07:05, 8 November 2021 (UTC)<br /> <br /> What's more, in Zhi Yangzhai's version, Baoyu even said things like this:&quot;Nowadays, people from all over the world bow to our emperor, and social stability's greatly achieved. No military preparation's needed in the days ahead. Therefore, our laughs and teases also deserved extolling thus we lived up to the prosperity.&quot; Such descriptions are boring and against Baoyu's characteristic, and also insulted national minorities including Manchu, which are truly awful writings. Thus, it's quite necessary for Cheng&amp;Gao's second version to delete these words.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 06:07, 12 November 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> 例六：原作第六十一回开头有一段写柳家的与小厮斗嘴的文字，既毫无意义，又有“几根×毛”、“×声浪嗓”的粗话，故“程乙本”删掉了百馀字也完全正确。像这样的例子不胜枚举，它们足可以证明，高鹗对前八十回的修订是完全必要和合理的，“程乙本”前八十回优于原作的事实是任何人也难以抹煞的。其次，再就两种“程本”而言，由于“程乙本”是“程甲本”的修订本，自然也就更加完善。<br /> <br /> Example six: The descriptive words about the argument between Liu's and his servant in the chapter sixty one of the original version are quite meaningless, and vulgarism like &quot;some x hairs&quot;,&quot;some nasty voices&quot; are also included at the same time，that's why the Cheng&amp;Gao's second version had correctly deleted hundreds of words of the original one. Such examples are numerous and are solid proofs to the necessity and justifiability of Gao E's revision of original former eighty chapters, and it's also undeniable that former eighty chapters in the Cheng&amp;Gao's second version are better than ones in the original. Moreover, in terms of the two versions of Cheng&amp;Gao's, the second version is obviously more perfect for it's revised on the base of the first one.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 05:33, 12 November 2021 (UTC)<br /> <br /> <br /> Example six: the original 61st back at the beginning of a paragraph to write the fighting words by Liu and his following boy, not only meaningless, but also &quot;a few pubic hair&quot;, &quot;obscene voice&quot; of foul language, so &quot;Cheng B book &quot;deleted a few hundred words is also completely correct. Such examples are numerous, and they are sufficient to prove that the revision of the first eighty chapters by Gao Hu is completely necessary and reasonable, and the fact that the first eighty chapters of &quot;Cheng B book&quot; is better than the original is hard to be denied by anyone. Secondly, in terms of the two &quot;Cheng books&quot;, since the &quot;Cheng B book&quot; is a revised version of the &quot;Cheng A book&quot;, it is naturally more perfect.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:37, 12 November 2021 (UTC)Yi Yangfan<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> 关于这一点，最有力的证据是一组现成的统计数字。前面说过，汪原放先生于1927年曾将“程乙本”与“程甲本”加以对勘，并将两者的异文作了统计，其结果是：“程乙本”较之“程甲本”改动(包括增与改)了总共21506字，其中前八十回改动15537字，后四十回改动5969字。(见汪原放《重印乾隆壬子本〈红楼梦〉校读后记》)这些改动主要有三个方面：其一，是对“程甲本”中的“纰缪”文字加以改正。<br /> <br /> About this point, the strongest evidence is a set of readily available statistics. As mentioned earlier, Mr. Wang Yuanfang in 1927 compared the &quot;Cheng B book&quot; with the &quot;Cheng A book&quot; and made statistics on the differences between the two texts, and the result was: &quot;Cheng B book&quot; compared with &quot;Cheng A book&quot; changes (including increase and change) a total of 21506 words, including the first eighty chapters changed 15537 words, the last forty chapters changed 5969 words. (See Wang Yuanfang &quot;reprinted Qianlong nonzi book&quot; after reading &quot;Dream of the Red Chamber&quot;) These changes are mainly in three aspects: one, is the &quot;Cheng A book&quot; in the &quot;error&quot; text to correct.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:38, 12 November 2021 (UTC)Yi Yangfan<br /> <br /> The strongest evidence for this is a set of available statistics. As mentioned earlier, Mr. Wang Yuanfang in 1927 compared the &quot;Cheng B book&quot; with the &quot;Cheng A book&quot; and made statistics on the differences between the two texts, and the result was: a total of 21506 words (including complements and modifications) were changed in &quot;Cheng B book&quot; compared with &quot;Cheng A book&quot;, including 15537 words changed in the first eighty chapters, and 5969 words changed in the last forty chapters. (Refer to Wang Yuanfang &quot;reprinted Qianlong nonzi book&quot; after reading &quot;Dream of the Red Chamber&quot;) These changes are mainly in three aspects: one, is the modification of the &quot;error&quot; text in Cheng A book.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 13:03, 12 November 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> 如第二回“冷子兴演说荣国府”中，“程甲本”对原作的如下一段文字未作改动：这政老爷的夫人王氏……第二胎生了一位小姐，生在大年初一，就奇了。不想次年又生了一位公子，说来更奇：一落胞胎，嘴里便衔下一块五彩晶莹的玉来，还有许多字迹。这位“小姐”就是贾元春(元妃)，这位“公子”就是贾宝玉。<br /> <br /> For example, the &quot;Leng Zixing's speech in Rong Mansion&quot; in chapter 2, &quot;Cheng Jia's translation version&quot; did not change the following text of the original work: The wife of Lord Zheng Mrs Wang……it is magical that she gave birth to a girl on the first day of the lunar year. It is even more magical that she gave birth to a boy in the next year: he was born with a colorful and crystal jade in his mouth, and the jade was written by some scripts. The &quot;lady&quot; is First Spring Merchant (Yuan Concubine), while the &quot;gentleman&quot; is Precious Jade Merchant.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:23, 8 November 2021 (UTC)<br /> <br /> <br /> For example, in the &quot;Leng Zixing's speech in Rong Mansion&quot; from chapter 2, the following text of the original work remained intact in &quot;Cheng Jia(the first)edition&quot;: Mrs Wang, the wife of Lord Zheng …… gave birth to her second child, a girl, on the first day of the lunar year, which was magical enough. It was even more magical that she gave birth to a boy in the following year: when he was born, a colorful and crystal jade with many scripts on it was in his mouth. The &quot;girl&quot; is First Spring Merchant (Yuan Concubine), while the &quot;boy&quot; is Precious Jade Merchant.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 10:39, 11 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> 而这段文字显然与第十八回中的一段文字相矛盾：那宝玉未入学之先，三四岁时，已得元妃口传，教授了几本书，识了数千字在腹中：虽为姊弟，有如母子。<br /> “有如母子”的贾元春和贾宝玉，不可能只差一岁，可见第二回那段文字有明显的“纰缪”。“程乙本”将“次年”改为“隔了十几年”，便合情合理了。<br /> <br /> This paragraph obviously contradicts with the description in the eighteenth chapter: before Precious Jade,at the age of three or four, entered the school, he had been taught several books by Yuan Concubine(First Spring Merchant) by word of mouth and thus had known thousands of words in his mind. They are sister and brother in blood relation, but more like mother and son. Precious Jade Merchant and First Spring Merchant, &quot;like mother and son&quot;,could not be only one year apart,so there is an obvious &quot;mistake&quot;in the paragraph from the second chapter. Therefore, it is reasonable to change &quot;the following year&quot; into &quot;more than a decade after&quot; in &quot;Cheng Yi(the second) Edition&quot;.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 09:28, 11 November 2021 (UTC)<br /> <br /> While this paragraph obviously contradicts with one in the eighteenth chapter: before Precious Jade, at the age of three or four, entered the school, he had been taught several books by Yuan Concubine(First Spring Merchant) by word of mouth and thus had learned thousands of words in his mind. They are elder sister and younger brother, but more like mother and son. Precious Jade Merchant and First Spring Merchant could not be only one year apart,so there is an obvious &quot;mistake&quot; in the paragraph of the second chapter. Therefore, it is reasonable to change &quot;the following year&quot; into &quot;more than a decade after&quot; in &quot;Cheng Yi(the second) Edition&quot;.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 01:53, 12 November 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> 其二，是将文言词语尽量改为白话或俗语，从而使《红楼梦》的语言更为通俗易懂。譬如：“若”改为“要”，“与”改为“给”，“亦”改为“也”，“此”改为“这”，“口”改为“嘴”，“何”改为“为什么”，“如何”改为“怎么”，“如此”改为“这么着”，“葳蕤”改为“委琐”，等等。其三，是增加了许多“儿”字，将词语加以“儿”化，从而使《红楼梦》语言的京味特点更加突出。<br /> <br /> Secondly, classical words were changed into vernacular or colloquial language as far as possible so as to make the language of A Dream of Red Mansions more understandable. For instance: &quot;ruo&quot; was translated into &quot;yao&quot;(if), &quot;yu&quot; into &quot;yao&quot;(to), &quot;yi&quot; into &quot;ye&quot;(also), &quot;ci&quot; into &quot;zhe&quot;(this), &quot;kou&quot; into &quot;zui&quot;(mouth),&quot;he&quot; into &quot;wei shen me&quot;(why), &quot;ru he&quot; into &quot;zen me&quot;(how), &quot;ru ci&quot; into &quot;zhe me zhao&quot;(in this way), &quot;weisui&quot; into &quot;weisuo&quot;(obscene) and so on. Thirdly, lots of &quot;er&quot; were added into A Dream of Red Mansions, so that the Beijing flavor of the language in A Dream of Red Mansions is more distinct.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:08, 10 November 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> 关于这一点，几乎随处可见，因而不再举例。《红楼梦》是一部近百万字的巨著，要想完全揭示“程乙本”的版本优点，只能将它与其他版本一一对勘，并将异文一一列出。单凭以上的简单说明，只能是挂一漏万。<br /> <br /> This point can be seen almost everywhere, so I will not give examples. “Dream of the Red Chamber” is a masterpiece of nearly one million words. If we want to fully reveal the merits of &quot;Cheng Yi's translation version&quot;, we can only investigate it with other translation versions and list the differences one by one. The above simple explanation is still incomplete and full of omissions.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 07:24, 10 November 2021 (UTC)<br /> This point can be seen almost everywhere, so I don't want to give an example.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 05:25, 12 November 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> 不过我可以向读者负责地保证：如果你是出于欣赏的目的阅读《红楼梦》，那么选择“程乙本”将是最明智的。三、校勘问题 我们说“程乙本”为《红楼梦》的最佳版本，并不是说它完美无缺，也不是说其他版本一概不如“程乙本”，只是说它在总体上更胜一筹而已。<br /> But I can responsibly assure readers that if you are reading a Dream of Red Mansions for enjoyment, cheng Yiben is the wisest choice. To say that Cheng Yiben is the best version of a Dream of Red Mansions does not mean that it is perfect, nor that all other versions are inferior to Cheng Yiben, but that it is superior in general.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 05:23, 12 November 2021 (UTC)<br /> <br /> But I can responsibly assure readers that if you are reading ''A Dream of Red Mansions'' for enjoyment, Cheng Yi version is the wisest choice. Three: Revision. To say that Cheng Yi version is the best version of ''A Dream of Red Mansions'' does not mean that it is perfect, nor that all other versions are inferior to Cheng Yi version, but that it is superior in general.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 13:42, 16 November 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> 事实上，或因高鹗和程伟元的疏忽，或因排字工人的失误，致使“程乙本”仍存在不少“纰缪”。譬如：第八十六回说贾元春生于“甲申年正月丙寅”；至第九十五回则说：“是年甲寅年十二月十八日立春，元妃薨日是十二月十九日，已交卯年寅月，存年四十三岁。”“程甲本”和“程乙本”都是如此。<br /> <br /> In fact, due to the negligence of Gao'e and Cheng Weiyuan, or the mistakes made by typesetters, there are still many &quot;mistakes&quot; in &quot;Chengyi version&quot;. For example, the eighty-sixth chapter expounds that Jia Yuanchun was born in &quot;Bingyin, the first month of the year Jiashen&quot;. To the 95th chapter it expounds that &quot;In that year, the spring began on December 18th of the lunar calendar, Jiayin year, and the day consort Yuan died was on December 19, which was in the month of Yin and year of Mao. Hence consort Yuan died at the age of 43.&quot;, which are the same both in &quot;Chengjia version&quot; and &quot;Chengyi version&quot;.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 14:17, 8 November 2021 (UTC)<br /> <br /> In fact, due to the negligence of Gao'e and Cheng Weiyuan, or the mistakes made by typesetters, there are still many &quot;mistakes&quot; in &quot;Chengyi version&quot;. For example, the eighty-sixth chapter expounds that First Spring Merchant was born in &quot;Bingyin, the first month of the year Jiashen&quot;. To the 95th chapter it expounds that &quot;In that year, the spring began on December 18th of the lunar calendar, Jiayin year, and the day Princess Merchant died was on December 19, which was in the month of Yin and year of Mao. Hence consort Yuan died at the age of 43.&quot;, which are the same both in &quot;Chengjia version&quot; and &quot;Chengyi version&quot;.<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> 而实际上前后存在明显矛盾：甲申年至甲寅年是三十年，按照当时以虚岁计算年龄的习惯，元妃享年应是三十一岁；即使因元妃薨于立春次日，算作乙卯年，也只有三十二岁。无论如何也不会是四十三岁。可见“程甲本”已错，而“程乙本”也没有订正。<br /> <br /> In fact,there is clear contradiction:the years from JiaShen to JiaYin are thirty years, and according to the custom of calculating age in terms of nominal age at the time, Princess Merchant would have been thirty-one years old; even if the death of Princess Merchant took place on the day after the first day of spring, which is counted as the year yi Mao, she would have been only thirty-two years old. In any case, it would not have been forty-three years old. It is clear that the &quot;Cheng Jia version&quot; is wrong, and the &quot;Cheng Yi version&quot; has not been revised.<br /> <br /> In fact,there is an obvious contradiction:the years from JiaShen to JiaYin are thirty years, and according to the custom of calculating age in terms of nominal age at the time, Princess Yuan would have been thirty-one years old; even if the death of Princess Yuan took place on the day after the first day of spring, which is counted as the year YiMao, she would have been only thirty-two years old. In any case, it would not have been forty-three years old. It is clear that the &quot;Cheng Jia version&quot; is wrong, and the &quot;Cheng Yi version&quot; has not been revised either.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:37, 8 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> 这个明显的失误，早在1927年由汪原放校点、亚东图书馆出版的“程乙本”《红楼梦》已经改正，而上世纪八十年代以后出版的诸多号称经过了“精校”的“程甲本”和“程乙本”《红楼梦》，包括那些拼凑本，却依旧保留了这个失误，这不能不说是一种讽刺。其实“程乙本”的其他文字失误还有不少，并非像高鹗、程伟元所说“改订无讹”。“程乙本”既非十全十美，而我们要供献于读者的是一部普及本的《红楼梦》，因此有必要汲取其他版本的长处，使其尽量完美。<br /> <br /> This obvious mistake was corrected in “Cheng yiben&quot; （a version of &quot;a dream of Red Mansions&quot;） checked by Wang Yuanfang and published by Yadong library as early as 1927. It is ironic that many &quot;Cheng Jiaben&quot; and &quot;Cheng yiben&quot; published after the 1980s, including those patchwork books, still retain this mistake. In fact, there are many other word mistakes in &quot;Cheng yiben&quot;, which is not “absolutely right after revision” as Gao E and Cheng Weiyuan said. &quot;Cheng yiben&quot; is not perfect, and what we want to offer to readers is a popular version of “a dream of Red Mansions.” Therefore, it is necessary to learn from the advantages of other versions to make it as perfect as possible.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 14:22, 7 November 2021 (UTC)<br /> <br /> This obvious mistake was corrected in “Cheng Yiben&quot; （a version of &quot;a dream of Red Mansions&quot;） checked by Wang Yuanfang and published by Yadong Library as early as 1927. It is ironic that many &quot;Cheng Jiaben&quot; and &quot;Cheng Yiben&quot;, which claimed carefully checked and published after the 1980s , including those patchwork books, still retain this mistake. In fact, there are many other word mistakes in &quot;Cheng Yiben&quot;, which is not “absolutely right after revision” as Gao E and Cheng Weiyuan said. &quot;Cheng Yiben&quot; is not perfect, and what we want to offer to readers is a widespread version of “a dream of Red Mansions.” Therefore, it is necessary to learn from the advantages of other versions to make it as perfect as possible.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 8 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> 为此，本书以“程乙本”(北京图书馆出版社影印本)为底本，以“程甲本”(北京图书馆出版社影印本)为主校本，并以下列版本为参校本：汪原放校勘“程乙本”(上海亚东图书馆刊本)、王希廉(雪香)评“程甲本”(清道光十二年刊本)、“梦稿本”“庚辰本”“己卯本”“甲戌本”(后四种均为上海古籍出版社影印本)。在以上八种版本中，前五种均为一百二十回全本，后三种均为前八十回的残存本。<br /> <br /> For this purpose, this book uses “Cheng Yiben”(photocopy of Beijing Library Publishing House) as master copy, “Cheng Jiaben” as main collated edition, and the followings as references—Wang Yuanfang’s collation “Cheng Yiben”(Shanghai Yadong Library edition)、Wang Xilian’s “Cheng Jiaben” commentary(edition in the twelfth year of Qing Daoguang)、“Meng Gaoben”、“Geng Chenben”、“Ji Maoben”、and “Jia Xuben”(the last four all are photocopies of Shanghai Ancient Books Publishing House). In the above eight editions, the first five are all complete editions of 120 chapters, and the last three are all incomplete editions of 80 chapters.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:43, 8 November 2021 (UTC)<br /> <br /> For this purpose, this book uses “Cheng Yiben”(photocopy of Beijing Library Publishing House) as the master copy, “Cheng Jiaben” as the main collated edition, and the followings as references—Wang Yuanfang’s collation of “Cheng Yiben”(Shanghai Yadong Library edition)、Wang Xilian’s comments on “Cheng Jiaben” (edition in the twelfth year of Qing Daoguang)、“Meng Gaoben”、“Geng Chenben”、“Ji Maoben”、and “Jia Xuben”(the last four all are photocopies of Shanghai Ancient Books Publishing House). In the above eight editions, the first five are all complete editions of 120 chapters, and the last three are all incomplete editions of 80 chapters.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 05:57, 8 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> 我的校勘总原则是：既要尽量保持底本的原貌，又要保证全书的质量。具体来说则遵循以下几条：（一）底本与校本之间虽有异文，但底本基本可通者，即使校本文字更好，也不作改动。（二）底本中的各种错误(包括内容与文字的错误)、文字倒置、文理不通等，尽量用校本改正，若校本同样错误则径改。<br /> <br /> My primary principle of collation is that: maintain the original meaning of master copy, and garantee the quality through the book. Specifically, abiding by the following advice: One, although there are differences between the master copy and the checked copy, the former whose meaning is basically faithful and smooth remains untouched, even though the checked copy is better. Two: various mistakes in master copy（including errors in contents and text），the inversion of words, unsmooth words and contents and so forth should be corrected based on master copy. But if mistakes are also existed in the master copy, then it should be corrected directly.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 12:43, 7 November 2021 (UTC)<br /> <br /> My primary principle of collation is that: maintain the original meaning of master copy, and guarantee the book’s quality. To be more specific, following these advices: First, although there are differences between the master copy and the checked copy, the former whose meaning is basically faithful and smooth should be untouched, even though the checked copy is better. Second: various mistakes in master copy（including errors in contents and text), like the inversion of words, unsmooth words and contents and so forth should be corrected based on master copy. But if mistakes are also existed in the master copy, it should be corrected directly.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 06:46, 8 November 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> （三）底本和校本中的僻字、怪字、俗字，本来并无特别意义，毫无保留价值，只能为读者增加阅读障碍，因此径改为通用字。如“揌”和“”改为“塞”，“嘴”改为“努嘴”，“椅子”改为“拿椅子”，等等。（四）古人对别字多不在乎，故底本和校本中屡见不鲜，但在当今的读者看来却十分别扭，甚至可能被误解，因而酌情径改。<br /> <br /> Three, the rare words, strange words, common words in the master copy and in the checked copy had no special meaning, and no reservation value, can only increase the reading barrier for readers. So they need to be changed to universal words. Such as &quot;揌&quot; changed to “塞&quot;, &quot;嘴&quot; changed to &quot;努嘴&quot;, &quot;椅子&quot; changed to &quot;拿椅子&quot;, etc. Four, the ancients didn’t care about the wrongly written characters, so it is common in the master copy and the checked copy. They seem very awkward for today's readers and may even be misunderstood. Therefore they should be appropriately modified.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 14:12, 6 November 2021 (UTC)<br /> <br /> （3）Some characters in a copy for the record or for reproduction and in checked copy, which are not commonly used, or look strange, or are popular but irregular, have no special significance and no reserved value, only increasing the reading barrier for readers. Therefore, these characters are changed to universal characters. For example, &quot;揌&quot; are changed to &quot;塞&quot;, &quot;嘴&quot; is changed to &quot;努嘴&quot;, &quot;椅子&quot; is changed to &quot;拿椅子&quot; and so on.（4） The ancients didn't care much about the wrongly written characters, so they can be commonly seen in a copy for the record or for reproduction and in checked copy. However, when seeing these characters, today’s readers may feel awkward, and may even misunderstand their meanings. Thus they are supposed to be changed for appropriateness.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:37, 7 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> 如“必真”改为“逼真”，“奈烦”改为“耐烦”，“悔气”改为“晦气”，“渥”改为“焐”，“握”改为“捂”，等等。（五）有些字在古代汉语中可以通用（借用），在现代汉语中却严加区分。《红楼梦》也存在大量借用字，如果一一加以改动，不一定合适。<br /> <br /> <br /> For example, &quot;必真&quot; is changed to &quot;逼真&quot;, &quot;奈烦&quot; is changed to &quot;耐烦&quot;, &quot;悔气&quot; is changed to &quot;晦气&quot;, &quot;渥&quot; is changed to &quot;握 &quot;, &quot;焐&quot; is changed to &quot;捂&quot; and so on. Some words can be commonly used (borrowed) in ancient Chinese, While in modern Chinese they are strictly distinguished. There are also a large number of loanwords in the A Dream of Red Mansions, which may not be appropriate if changed one by one.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 6 November 2021 (UTC)<br /> <br /> For instance, &quot;必真&quot; is changed to &quot;逼真&quot;, &quot;奈烦&quot; is changed to &quot;耐烦&quot;, &quot;悔气&quot; is changed to &quot;晦气&quot;,&quot;渥&quot; is changed to &quot;握 &quot;, &quot;焐&quot; is changed to &quot;捂&quot;, etc. Wait. Some characters can be used (borrowed) in ancient Chinese, but they are strictly distinguished in modern Chinese. There are also a lot of borrowed words in &quot;A Dream of Red Mansions&quot;. If you change them one by one, it may not be appropriate.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 11:44, 10 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> 因此只有在以下两种情况之下才作改动：一是可能引起误解；二是同一词语而用字不同。如等同于数字“一”的“么”，极易与“什么”、“怎么”的“么”相混，故改为“幺”。又如表示时间的“一会”和“一回”混用，“一会儿”和“一回儿”混用，统一为“一会”和“一会儿”；表示位置的“旁”和“傍”混用，“旁边”和“傍边”混用，统一为“旁”和“旁边”；“赔礼”和“陪礼”混用，“赔罪”和“陪罪”混用，统一为“赔礼”和“赔罪”；等等。<br /> <br /> Therefore, changes should only be made in the following two situations: one is that it may cause misunderstanding; the other is the same phrase but different words. For example, the &quot;么&quot; equivalent to the number &quot;一&quot; is easily confused with the &quot;么&quot; of &quot;什么&quot; and &quot;怎么&quot;, so it is changed to &quot;幺&quot;. Another example is the mixed use of &quot;一会&quot; and &quot;一回&quot; for time, and &quot;一会儿&quot; and &quot;一回儿&quot; are mixed together, unified into &quot;一会&quot; and &quot;一会儿&quot;;&quot;旁&quot; and &quot;傍&quot; to indicate position are mixed together, &quot;旁边&quot; and &quot;傍边&quot; are mixed together, unified into &quot;旁&quot; and &quot;旁边&quot;; &quot;赔礼&quot; and &quot;陪礼&quot; are mixed together, and &quot;赔罪&quot; and &quot;陪罪&quot; are mixed together , Unified into &quot;赔礼&quot; and &quot;赔罪&quot;; and so on.<br /> <br /> Therefore, changes should only be made in the following two situations: one is that it may cause misunderstanding; the other is the same phrase formed by different words. For example, the &quot;么&quot; equivalent to the number &quot;一&quot; is easily confused with the &quot;么&quot; of &quot;什么&quot; and &quot;怎么&quot;, so it is changed to &quot;幺&quot;. Another example is the mixed use of &quot;一会&quot; and &quot;一回&quot; for time, and in case that &quot;一会儿&quot; and &quot;一回儿&quot; are mixed together, they are unified into &quot;一会&quot; and &quot;一会儿&quot;respectively ;&quot;旁&quot; and &quot;傍&quot; to indicating position are mixed together,and &quot;旁边&quot; and &quot;傍边&quot; are mixed together, so they are unified into &quot;旁&quot; and &quot;旁边&quot;; &quot;赔礼&quot; and &quot;陪礼&quot; are mixed together, and &quot;赔罪&quot; and &quot;陪罪&quot; are mixed together , so they are unified into &quot;赔礼&quot; and &quot;赔罪&quot;etc.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 09:49, 13 November 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> （六）本书采用简化汉字，为异体字的处理提供了方便，故一律按照简化汉字的规定处理。任何语言都在不断发展变化，故古今汉语有很大不同，以至于定字工作成为古籍整理中最为复杂的问题之一，很难做到尽善尽美。仅根据以上几条，只能是有助于减少读者的阅读障碍罢了。<br /> <br /> (Six) Simplified Chinese characters are used in this book to provide convenience for the processing of variant characters. Therefore, they are processed in accordance with the provisions of simplified Chinese characters . Any language is constantly changing, so ancient and modern Chinese is very different. Therefore, deciding which word to use has become one of the most complex problems in the collection of ancient books, which is difficult to be perfect. Just according to the above, it can only help reduce the difficulties in their reading.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 13:59, 8 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> 为了节省篇幅，一律不出校文。四、注释问题 “注释”亦称“注解”，最初是由于经书文字艰涩难懂，故对经书的字句加以解释；如果注文仍旧难懂或未尽其义，再对注文加以解释，则称“疏”。注文和疏文合称则谓之“注疏”。<br /> <br /> ==邹岳丽 Zōu Yuèlì 日语语言文学 女 202120081562==<br /> 后来逐步扩大范围，对一切文献中的疑难字句加以解释，均称之为“注释”。由于中国历史悠久，古今汉语及名物变化巨大，致使后人读古籍的困难越来越大，因此对古籍的注释也就显得越来越有必要。《红楼梦》虽是一部旧白话小说，但它汲取了诗、词、曲、赋、歌、诔等各种精华，又涉及谜语、酒令、建筑、服饰、珍禽异兽、奇花异卉、神话传说、名人秀女、琴棋书画、医卜星相、风俗礼仪等多种知识，白话文言间用，成语典故成堆。<br /> <br /> ==Nadia 202011080004==<br /> 对于一般读者来说，所有这些都可能是阅读中的绊脚石。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> 本注释的使命就是为读者清除这些绊脚石，使阅读畅通无阻。<br /> <br /> This annotation is meant to remove the barriers in reading and make it easier to read.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> 因此凡是我认为可能影响读者阅读的地方，便予以注释，决不假装视而不见，决不避难就易。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> 为了节省篇幅，我仅举一例。第五十六回“敏探春兴利除宿弊，贤宝钗小惠全大体”中，有贾探春与薛宝钗谈论经济的一段话：<br /> In order to save space, I will give just one example. In the fifty-sixth chapter, &quot;Min Tanchun prospering the benefits and eliminating the disadvantages, Xian Baochai and Xiaohui are all in general&quot;, there is a passage between Jia Tanchun and Xue Baochai discussing the economy:<br /> <br /> ==Muhammad Numan 202121080002==<br /> 宝钗笑道：“真真膏粱纨袴之谈。你们虽是千金，原不知道这些事。<br /> Baochai smiled and said: &quot;It's really tempting to talk about it. Although you--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:09, 6 November 2021 (UTC) are a daughter, you don't know these things.<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> 但只你们也都念过书，识过字的，竟没看见过朱夫子有一篇《不自弃文》么？”<br /> <br /> ==Jawad Ahmad 202121080006==<br /> 探春笑道：“虽也看过，不过是勉人自励，虚比浮词，那里真是有的？”<br /> Tanchun said and smile, &quot;Although I have seen it, it's just a matter of encouraging others to encourage themselves. It's a meaningless word. Is there really something happen?&quot;<br /> <br /> ==Nizam Uddin 202121080007==<br /> 宝钗道：“朱子都行了虚比浮词了？那句句都是有的。<br /> <br /> ==Öncü 202121080008==<br /> 你才办了两天事，就利欲熏心，把朱子都看虚浮了。<br /> You have been working on it for two days only, and blinded by greed, you have made ZhuZi look vain.--[[User:HIKMET ONCU KADIOGLU|HIKMET ONCU KADIOGLU]] ([[User talk:HIKMET ONCU KADIOGLU|talk]]) 16:52, 6 November 2021 (UTC)<br /> <br /> You have only been doing things for two days, then you desire for money and profit fascinated the heart, and you think Zhu Zi is Unrealistic. --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:29, 8 November 2021 (UTC)Akira Jantarat<br /> <br /> ==Akira Jantarat 202121080009==<br /> 你再出去，见了那些利弊大事，越发连孔子也都看虚了呢！”<br /> <br /> If you go to a larger world and see greater benefits or disadvantages, I am afraid you will be a little bit down on what Kongzi said.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 14:19, 6 November 2021 (UTC)Akira<br /> <br /> If you go out again and see the pros and cons of major events, you will be even more deceptive!--[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:50, 7 November 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> 探春笑道：“你这样一个通人，竟没看见《姬子》书？<br /> Tan Chun Smiled and said &quot;you are such a familiar person, but have you read the &quot;Ji Zi&quot; book?--[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:41, 7 November 2021 (UTC)<br /> <br /> <br /> Tan Chun smiled and said: &quot;You are such a familiar person, but haven't you read the book &quot;Ji Zi&quot;? --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 10:57, 7 November 2021 (UTC)Ei Mon Kyaw -Ei Mon Kyaw-[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 10:57, 7 November 2021 (UTC)<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> 当日《姬子》有云：‘登利禄之场，处运筹之界者，穷尧舜之词，背孔孟之道。’”<br /> <br /> On that day, &quot;Jizi&quot; said: ‘The field of Deng Lilu, those who are in the realm of management, are poor in the words of Yao and Shun, and recite the way of Confucius and Mencius. ’&quot;<br /> --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 13:52, 6 November 2021 (UTC)EI MON KYAW<br /> -EI MON KYAW-[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 13:52, 6 November 2021 (UTC)<br /> <br /> There was a saying in ''Himeko'' that day: &quot;Deng LiLu, and those who operate in this realm, steal the words of Yao and Shun, and memorize Confucianism.&quot;--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:38, 7 November 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> 宝钗笑道：“底下三句呢？”探春笑道：“如今断章取义，念出底下一句，我自己骂我自己不成？”<br /> <br /> Baochai smiled: &quot;What about the next three sentences?&quot; Tan Chun smiled: &quot;Now that I have read the next sentence out of context, can I blame myself for failing?&quot;--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:39, 7 November 2021 (UTC)<br /> <br /> Translation: Baochai smiled: &quot;What about the next three sentences?&quot; Tan Chun smiled: &quot;Now I take the next sentence out of context, and if I read the next sentence out of context, I can't blame myself?&quot;--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 11:20, 7 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> 在这段话中，提到了朱熹的《不自弃文》，还有《姬子》一书。<br /> <br /> Translation: In this passage, Zhu Xi's &quot;don't abandoned the text--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 14:13, 6 November 2021 (UTC)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 14:13, 6 November 2021 (UTC)&quot; and the book &quot;Ji Zi&quot; are mentioned.<br /> <br /> ==Zohaib Chand 202121080005==<br /> 我所看到的几个《红楼梦》注本，对《不自弃文》有所注释，而对《姬子》却避而不注。</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=127397 2021-11-17T03:14:33Z

<p>Huang Zhuliang: /* Introduction */</p> <hr /> <div>'''History of Translations'''<br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =刘胜楠: Western translation history in the Middle Ages=<br /> <br /> ==Key words==<br /> The Middle Ages; Translation History; Manlius Boethius; The Toledo School of Translation; Ethnic Languages<br /> <br /> ==Abstract==<br /> Looking at the whole Middle Ages, the study of western translation theory was still not systematic. Particularly, the study of translation theory was almost stagnant for a long time after Manlius Boethius put forward the viewpoint of objectivism and pragmatism that paid more attention to practice than theory. Later, the theoretical problems of translation gradually attracted attention mainly in English, German and other national languages. On the one hand, translators repeated the views of Cicero, Horace and Jerome in ancient times; On the other hand, they launched a series of debates on the development direction of national language around the problems of literal translation and free translation, and put forward some new opinions. These opinions can be summarized into two points: (1) translation must strictly imitate the language style and grammar of the Latin original text. In this way, the advantages of the original language will be completely transferred to the target language, and then the target language (referring to the “underdeveloped” national language) will be as elegant and beautiful as Latin. (2) Translation must respect the natural rules of the target language and use the popular spoken language among the people, because only such a language form could be accepted by the people. Translators never agreed on these two opposing views. In Germany, the first view was more popular; In Britain, people generally agree with the second view; In France, Italy, Spain, Russia and other countries, the focus of the debate was not very clear because the contradiction between national languages was not very prominent. In a sense, the translation practice and theoretical research in western countries did not make a real leap until the Renaissance.<br /> <br /> ==摘要==<br /> 综观整个中世纪，西方翻译理论研究仍是没有系统的。特别是在波伊提乌发表了重实践不重理论的客观主义和实用主义的观点之后,翻译理论研究在较长时间里几乎处于停顿状态。后来,主要在英语、德语等民族语言里，翻译的理论问题才又逐渐引起重视。翻译家们一方面重复古代西塞罗、贺拉斯、哲罗姆的观点，一方面又围绕直译与意译的问题，就民族语言的发展方向展开了一系列的争论,并提出了某些新的见解。这些见解归纳起来，主要有两点:(1)翻译必须严格模仿拉丁原文的语言风格和文法。这样做,原文语言的优点就会全盘移人译文语言，进而促使译文语言(指“不发达”的民族语)像原文拉丁语一样高雅优美。(2) 翻译必须尊重译文语言的自然规则,使用百姓中流行的口语,因为只有这样的语言形式才能为人民大众所接受。对于这两个互相对立的观点，翻译家们不曾取得也不可能取得一致的意见。在德国,第一种观点较为流行;在英国,人们普遍赞成第二种观点;在法国、意大利、西班牙、俄罗斯等其他国家,由于有关民族语的矛盾不很突出，因此争论的焦点不甚明确。从某种意义上说，西方各国的翻译实践和理论研究,直至文艺复兴时期才出现真正的飞跃。<br /> ==1.Introduction==<br /> The Middle Ages is an intermediate period of the three traditional divisions of European history—classical era, Middle Ages and modern times. Generally speaking, Middle Ages ranges from the decline and fall of Western Roman Empire in A.D. 476 to the demise of the Eastern Roman Empire in A.D. 1453. Until quite recently, the Middle Ages were perceived as an era of darkness, ignorance, and superstition, but it didn’t mean that translation career in that special period was stagnant. With regard to translation history, the Middle Ages can be divided into three phrases: the incipient stage exemplified by translator Manlius Boethius (480? -524?), the stage of the Toledo School of Translators and the translation of ethnic languages.<br /> In the incipient stage of the Middle Ages, most countries founded in the wreck of the Western Roman Empire had neither made up their own languages nor had annals. Hence, Latin remained the major language for translation and composition. Boethius was the focal point of the translation field in the incipient stage of Middle Ages.<br /> <br /> ==2.The Three Phrases in the Middle Ages==<br /> ===2.1.Translator Manlius Boethius===<br /> Boethius was the most important theologian, politician, philosopher and translator in the Middle Ages. He introduced the basic principles of Aristotle's logic to Western Europe, which caused an upsurge of studying Aristotle's philosophical thought and had a great impact on the academic and theoretical circles in the Middle Ages. His views on translation theory were mainly found in the preface to the translation of Boethius's works.<br /> <br /> ===2.2.The Toledo School of Translators===<br /> With the establishment of various barbarian countries, ethnic regions were gradually defined, ethnic requirements were becoming increasingly stronger and national languages were formed one after another. During this period, although church writers and monks generally continued to write and translate in Latin, the growing requirements of ordinary people for national language were urgent.The Toledo School of Translators emerged under the background of the “Revendication Movement” of the Christian Kingdom in the northern Spain against Muslim conquerors was originated from the national integration and cultural exchange in the Iberian Peninsula in the Middle Ages. Based on the achievements of the Graeco-Arabic translation movement， the development of the Toledo School of Translators reached its peak twice with the support of archbishop Raymond of Toledo and Alfonso X，coming with a large number of classical translation and original works in the ancient Greece and Rome, and promoting the development and maturity of Castilian language and the formation of the Spanish nation. The translation movement was an important bridge between Arab and Islamic cultures for Western Europe, as well as the bridge between the East and West civilization, also was a promotion for the development of the Renaissance. Taking the cultural phenomenon of Toledo School of Translators as a microcosm, the social scene of religious tolerance, national integration and cross-cultural communication in Spain in the Middle Ages provides inspiration for the realization of multicultural symbiosis under the current globalization.<br /> <br /> ===2.3.the Translation of Ethnic Languages===<br /> <br /> ==3.Conclusion==<br /> <br /> ==References==<br /> <br /> =李习长 History of Modern and Contemporary Chinese Translation=<br /> == Abstract==<br /> The development of Chinese translation has a long history. Throughout the history of translation, from the origin of translation, that is, the introduction of Buddhist scripture translation, to the present, Chinese translation can be divided into four stages of development. They are ancient translation history, modern translation history, modern translation history, and contemporary translation history. This article will mainly review the history of modern and contemporary translation, focusing on the three dimensions of translation history, theory, and representatives of translators in various periods. In the rapidly developing contemporary era, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.<br /> <br /> == Key words==<br /> translation history, theories, representatives, modern, contemporary<br /> <br /> == Introduction==<br /> Throughout the history of translation in China, there are five recognized translation climaxes, namely the translation of Buddhist scriptures from the Han Dynasty to the Tang and Song Dynasties, the translation of science and technology from the late Ming to the beginning of the Qing Dynasty, the translation of Western learning from the Opium War to the May Fourth Movement, and the early days of the founding of New China. Translation of Eastern and Western literature before the &quot;Cultural Revolution&quot;, as well as translations that have blossomed in various fields since the reform and opening up. These five translation climaxes show a historical picture from the world of translation to the translation of China, and interpret the great role of translation as a bridge across cultural and language barriers, realizing the interconnection of Eastern and Western ideas and wisdom.<br /> As the beginning of modern Chinese translation, the May Fourth Movement gave birth to a group of outstanding translators. Most of them used literature as the subject, so literary translation in this period reached the most glorious moment in history. After the founding of the People’s Republic of China, the history of Chinese translation has entered a contemporary period. During this period, the proletarian culture was the most outstanding. Translators focused their attention on political literature and literary translation, and put their eyes on foreign translations, allowing the West Understand Chinese culture and expand my horizons.<br /> <br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> '''Abstract:''' the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation field” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture and cultural exchanges.<br /> <br /> == Key words==<br /> '''Key words:''' Buddhist Sutra translation, “translation field”, cultural exchange<br /> <br /> == Introduction==<br /> '''I. Introduction'''<br /> Buddhism is one of the three major religions in the world. It was founded by Sakyamuni in ancient India in the 6th century BC. Soon after the establishment of Buddhism, it began to spread abroad. With its spread, some Buddhist ideas and works also spread abroad. Buddhist Sutra is the abbreviation of “Buddhist Classics”. Buddhist Classics: collectively; Tibetan Sutra, commonly known as; Buddhist Sutra, also known as the Da Zang Sutra, is generally composed of Sutra, Law and Theory. “Sutra” refers to the Dharma script personally said by Sakyamuni and integrated by his disciples, “Law” refers to the commandments formulated by the Buddha for his disciples, and “Theory” refers to the experience gained by the disciples of the Buddha after learning the Sutra. For Buddhists, the status of Buddhist scriptures is equivalent to the influence of the Bible on Christians. In China, Buddhism was introduced from the Silk Road at the end of the Western Han Dynasty. With the introduction of Buddhism, Buddhist scripture translation activities also began. According to the data cited in Pei Songzhi's note in the annals of the Three Kingdoms, “in the first year of emperor AI's Yuanshou's life in the past Han Dynasty, the doctor's disciple Jinglu was dictated the Sutra of the floating slaughter by Yicun, the envoy of King Dayue.” in the first year of emperor AI's Yuanshou's life in the Han Dynasty, that is, in 2 BC, that is, China began the translation of Buddhist scriptures more than 2000 years ago. Liang Qichao cited the general record of magic weapon exploration in the Yuan Dynasty to record that from the tenth year of Yongping in the later Han Dynasty (AD 67) to the Song Dynasty, the translation only lasted until the early year of Zhenghe (AD 1111), 194 translators participated in the translation of Buddhist scriptures, 1335 scriptures and 5396 volumes. There are 3673 Tibetan sutras and continued Tibetan sutras carved in Japan, including 15682 volumes, excluding those added to the Dazheng Tibetan Sutra, and 150 volumes of the complete book of Buddhism in Japan. Hu Shi believes that there are more than 3000 Buddhist scriptures and more than 15000 volumes preserved, including the annotations and commentaries made by the Chinese people. When Buddhism first entered China, it was incompatible with Confucianism. In order to cater to China's Confucianism and Taoism culture, the word “Buddhism and Taoism” was used in the translation of Buddhism. In the Eastern Han Dynasty, Buddhism spread by relying on the Taoism popular in China at that time. During the Three Kingdoms period in the late Han Dynasty, Buddhism began to attach itself to metaphysics. From the Eastern Jin Dynasty to the southern and Northern Dynasties, the translation of Buddhist scriptures changed from individual translation to collective translation, from private translation to official translation, and there was a translation field organization. In the Wei and Jin Dynasties, Buddhism, metaphysics and Neo Confucianism were complementary and integrated with each other. The Sui Dynasty to the middle of the Tang Dynasty was the heyday of Buddhist scripture translation. During this period, kumarosh, Zhendi, Xuanzang and Bukong were known as the “four translators”. Buddhism in the Tang Dynasty has developed into Chinese Buddhism. After the late Tang Dynasty, Buddhism gradually declined in India, and there were no large-scale Buddhist scripture translation activities in China after the song and Yuan Dynasties.<br /> <br /> The first Chinese translation of Buddhist scriptures appeared in the middle of the 2nd century (some researchers believe it was A.D. 70). Few Buddhist missionaries who came to China in the first century A.D. were proficient in Chinese, and few Chinese knew Sanskrit at that time. Therefore, the Chinese translation of early Buddhist Scriptures was completed by many people: foreign monks recited scriptures, usually with the participation of interpreters, first produced a rather rough translation, and then modified and polished by Chinese assistants. This process made Buddhism sinicized from the very beginning of its introduction into China, and was therefore rapidly absorbed and assimilated by Chinese culture. This form of collective translation has lasted for nearly nine centuries, sometimes with a large number of participants, but the vast translation work can usually be sponsored by the ruling class. Due to the change of time span and the number of translators involved, translation methods and means are often not fixed, and with the passage of time, the cultural and linguistic background of translators will also change. Despite all kinds of obstacles, Chinese Buddhist believers are still committed to the translation of Buddhist scriptures, which has preserved many lost scriptures. It is worth mentioning that some Chinese versions are closer to the original Sanskrit texts than the later Sanskrit texts of India and Nepal. Buddhist missionary translation not only played a constructive role in the spread of Buddhism in the Far East, but also contributed to the establishment of literary languages in various countries and had a great impact on Asian culture. The translation of Buddhist scriptures from Sanskrit to Chinese can be roughly divided into three stages: the late Eastern Han Dynasty and the Three Kingdoms period (AD 148-265), the Dong Jin Dynasty, Xi Jin Dynasty and the Northern and Southern Dynasties (AD 265-589) and the Sui, Tang and Northern Song Dynasties (AD 589-1100).<br /> <br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =王镇隆 The Brief History of Bible's Chinese translation=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =叶维杰=<br /> =李怡 The History of French translation during the Renaissance)=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =李新星=<br /> ==8.1 Abstract==<br /> ==8.2 Key words==<br /> ==8.3 Introduction==<br /> ==8.4.1.Literature Review==<br /> ==8.5 ....==<br /> ==8.6 3....==<br /> ==8.7 Conclusion==<br /> ==8.8 References==<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==reference==<br /> <br /> =周俊辉 Translation of science and technology in late Qing Dynasty and early Republic of China=<br /> ==Abstract==<br /> ==Keywords==<br /> ==Introduction==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> <br /> =钟雨露Western translation history in the Old Ages=<br /> <br /> =钟义菲 The Chinese Translation History in Mordern Age=<br /> ==Abstract==<br /> Since the middle of the 19th century, translation has gradually become a tool for people resolved to save the country from extinction. The spread of the large number of translation works has broadened the ways for the public, especially the intellectuals, to learn the west. In the meantime, it has also changed the social climate. The invasion of western civilization, translators' spontaneous development of translation activities and the passivity of national politics made Chinese society enter an important period of western learning translation, especially around the period of Opium War.<br /> <br /> The cause of translation in modem China coincided with the Chinese people's struggle against aggression. After the Opium War, China had to open the door. China had to end its isolation and began to face the outside world directly. However, the prolonged blockade made China lag behind the western world. Modem politics, economy, diplomacy and cultural activities are closely related to translation, which plays an indispensable role in history.<br /> <br /> The theme and source of the original translation often reflect the development trend of modem Chinese ideology and the direction of government policy. As for the nature and quantity of translation books in different periods, we can also see the motivation of translation books, the general trend of intellectual interests, and the impact of the dissemination in society.<br /> <br /> The time clue of this article is from the Opium War to the May Fourth Movement, briefly introducing the translation and the translator, emphasizing its emergence background and several important period of development, research and analysis of western culture reflected in translation  works in modem Chinese history, the change of Chinese people’s thoughts in translation and the influence of modem translation on Chinese society.<br /> <br /> This paper is divided into three chapters. The first chapter introduces the emergence, importance and main characteristics of modem translation works, then reviews the emergence of modem translation works, emphasizes their importance, and briefly introduces representative translation works. The second chapter introduces the background of translation works and translation climax stages of western books, studies the main characteristics and development trend of translation in each period. The third chapter studies the influence and performance of modem translation on people's ideology and social life through the description in translation works. This paper focuses on the development of modem translation, the important role of translation in Chinese history, and the specific impact of translation on modem society.<br /> <br /> ==Key words==<br /> Modern Translation，Translation，Social Life，Ideology<br /> <br /> ==Introduction==<br /> Around the middle of the 19th century, The Western invasion brought new knowledge. The Westernization Movement sent a large number of international students to study abroad and translated a large number of books for military purposes.The Qing government decayed, and was tired of the invasion of foreign enemies, the war repeatedly failed. After the Sino-Japanese War in 1894, faced with internal and external troubles, far-sighted people knew that they could not rely on the Qing government, so they devoted themselves to writing novels. Many people accepted and spread Western culture through translating books. The importance of translation was recognized by the development of journalism, media, and provident men influenced by the Western culture at that time. In this social context, people have criticized the corruption of government through literature and translation.<br /> <br /> Modern China began in the Opium War in 1840. It was a special period in Chinese history. During this period, the Chinese were attacked by foreign guns, as well as by foreign culture and foreign education. Especially after the Sino-Japanese War, the Chinese people were greatly shocked psychologically, and people began to realize that the West was more advanced than China in political, economic, cultural and other aspects, which was providing a great opportunity for the introduction of translation literature. Translators at that time also hoped to translate the western advanced scientific knowledge to the Chinese people so that they could broaden their horizons and innovate their ideas. During the Reform Movement of 1898, Liang Qichao advocated publicizing political ideas by translating foreign political novels to transform the society. He believed that the incredible power of novels was &quot;enough to dominate people's psychology and could change the society of one generation.&quot; Based on the translation of the novel, Liang Qichao gave the novel new significance and mission. He put forward the idea of improving the novel, with the famous ones such as The Beauty Adventures and The Fifteen Little Heroes, which promoted the process of novel revolution and the prosperity and development of the translating novels. Yan Fu translated works such as Heaven and Yuan Fu. His translation had a great influence at that time and was the most important enlightenment translation in China in the 20th century. In the translation of Heaven, Yan Fu proposed three difficulties: Faithfulness, Expressiveness and Elegance. It was advocated by many literary writers at that time and used as the theoretical basis for their translation. The concept of &quot;natural selection: the fittest to survive&quot; conveyed in Yan Fu's Heaven woke people up from the dream of the heavenly world. There are more famous translation works such as Lin Shu’s The Lady of the Camellias, Black slaves call for heaven record and so on. It had an important influence on the change of people's concept. People are not  limited to the traditional concept of marriage and love, and the concept of freedom and equality gradually spread. Under the prevalence of translation works, traditional values, such as emphasizing agriculture and suppressing business, men being superior to women, gradually lost their status and were gradually replaced by new ideas. <br /> <br /> The paper mainly includes three chapters: First, modern translation works and the overview of translators. Second, the background and climax of modern translation works. Third, the impact of modern translation on social life. In the modern Chinese literary circle, there was a wave of translation in western books, and the translation activities of foreign works were unprecedentedly prosperous.The emergence of a large number of translation works has also caused a large influx of foreign cultural ideas. Under the translation of domestic scholars, the translators not only conveyed the literary nature of foreign works, but also expressed their translation purpose through translation language and techniques, and had a huge impact on Chinese social life at that time. Academia research is more aimed at the overview of modern translation works and its prosperity, but little research on its impact on national social life. This paper analyzes the wide variety of materials and works to detail the influence of modern translation on social life.<br /> <br /> ==1. Literature review==<br /> ==2. ==<br /> ==3. ==<br /> ==Conclusion==<br /> ==Reference==<br /> <br /> =魏楚璇: Western translation history in the Modern Age=<br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> =Akira Jantarat：History of Chinese-Thai Translation=<br /> ==Abstract==<br /> <br /> Translation has been around for a long time. Because people on this planet have different languages and cultures. However, historical evidence suggests that shortly after the birth of human civilization, Humans have begun to know the translation. The first translation is evidenced around 3000 BC. In the early days of translation, there were no theories of scholarly ideas, so translations were the subject of philosophers, poets, or aristocracy. Most of the translations are related to religion or literature. and as the translation becomes more extensive the scope of translation is expanding. The translation is no longer limited to sages. but has become a tool to promote the exchange of knowledge in various fields between people who use different languages There are different cultures and different lifestyles.<br /> However, the relationship between China and Thailand in history dates back to around the Han Dynasty or the Tang Dynasty, which is considered the most prosperous and golden age in literature. causing literature, art, and literature to be transmitted to neighboring countries including Thailand Thus, in those days, Thailand had to translate literature and literature from Chinese into Thai. and other translation works have been produced until the present but if counted by time How did Chinese-Thai translations begin? What is the story of each era? And what role did famous translations of that era play in its long history? This article will provide answers to those who are searching for these questions.<br /> This article will divide the topics according to important eras. It will talk about the beginning of translation from Chinese into Thai. Famous stories or translations of each era , including the role of translation, have impacted society and the way people live in the present. including the relationship between the two countries Therefore, we cannot deny that translation has played a very important and important role in Chinese and Thai history.<br /> <br /> ==Key words==<br /> <br /> 翻译，中泰翻译，翻译历史<br /> <br /> ==Introduction==<br /> <br /> == 1.1 Wei Jin Southern and Northern Dynasty ==<br /> <br /> Wei Jin Southern and Northern era is the era that corresponds to the Ayutthaya period of Thailand. Although at that time in China Buddhism was revered. but is still limited in a narrow circle is among the civil servants and the upper classes It is not widespread among the people of the city. Chinese-Thai translations in that era were mostly translations in the field of Buddhist scriptures (Ma 1986:1) Because the translation of Buddhist scriptures at that time was considered a bridge in the exchange between Chinese and Thai Buddhists. thus promoting the development of Buddhist cultural works of both countries. Therefore, at that time, most of the translations were made to the translation of Buddhist scriptures, such as the Mandala of the guru and the translation of the Phra Bharat. It can be considered that Wei Jinnan Bei Chao is a historic moment for the prosperous exchange of Buddhist culture between China and Thailand.<br /> <br /> == 1.2 Sui and Tang Dynasty to Qing Dynasty ==<br /> <br /> From the Ming dynasty to this moment, there have been some of the most frequent exchanges and visits between the two sides in the history of China-Siamese relations. In addition to coming to politics, economy, relationships, Coming to the exchange of arts, culture is becoming more frequent. Since the Sui dynasty, Chinese-Thai translations are not limited to religious culture only. but also related to diplomatic relations between the two countries. During this period of the Ming dynasty, A place to teach the Thai language was established in China named “暹罗馆”（xianluoguan）. It was added to &quot;四夷馆&quot; （siyiguan）, where the establishment of this language teaching facility led to diplomatic exchanges. and exchange students and is considered to cultivate the ability to translate Chinese into Thai.<br /> The establishment of this language teaching facility not only cultivates students' ability to translate languages. But it is also considered a cultural exchange between the two countries. First, the ambassador in “四夷馆” (siyigaun) gave the people of the Ming dynasty an opportunity to learn and understand the culture of Thailand. It is a platform for cultural exchange between the two countries. Thailand has divided learning into 18 chapters so that Chinese translators can learn quickly. And there are two books translated at that time, is “华夷译语”(huayiyiyu) and “暹罗馆译语”(xianluoguanyiyu)<br /> In this age, the Romance of the Three Kingdoms novel is considered a very famous translation work. The coming of Romance of the Three Kingdoms novel has many different assumptions. Some say that Chinese people bring to Thailand. In the Ayutthaya period And have some evidence that the King Buddha Yot Fa Chulalok the Great (Rama I) of Thailand Ordered to translate two books of Chinese chronicles: 1 Sai Han 1 and 1 the Romance of the Three Kingdoms novel.<br /> The nature of translating a book from Chinese into Thai in ancient times was quite difficult. Because those who are proficient in Chinese are not proficient in the Thai language. Thai experts do not know Chinese. In translation, it requires the cooperation of both parties to translate together. Chinese expert department Translating the content out for the scribes to take notes on paper. And later, Thai language specialists bring the content that has been written and compiled into the Thai language again. to rearrange the words so that the words are beautiful and neat Therefore when Thai people read the legend of the Three Kingdoms. That version feels that the expressions are neat, consistent, easy to read The Three Kingdoms of China that Thailand has translated are of two types. because of has different translators. <br /> The novel Romance of the Three Kingdoms that mentioned above. It played a huge role in the people of that era. Because the plot in the Three Kingdoms novel reflects many concepts. whether it reflects the idea of ​​war in China values ​​in social beliefs of people society or even the customs and traditions of Chinese society, For this reason, the novel The Three Kingdoms became famous. and has been translated into Thai From the past to the present, the literature of China has influenced the feelings and minds of the general public, including the Thai people, whether the literary power will affect whether or not it depends on the values ​​and social conditions at that time.<br /> <br /> == 1.3 1949 to 1975 years ==<br /> == 1.4 After the establishment of diplomatic relations between China and Thailand in 1975 ==<br /> == 1.5 Since the 21st century ==<br /> <br /> ==Conclusion==<br /> ==References==<br /> <br /> =Jawad Ahmad：=<br /> ==Abstract==<br /> Humans live in a diverse environment, and communication is at the centre of human community, with language serving as the means of communication. In a society characterized by globalization and global connectivity, there is a strong desire for individuals of many cultures and languages to understand one another. Translation fulfills this need in the scarcity of a shared global language for everybody. When it comes to communicating ideas and knowledge between languages, translation is essential. This study seeks to provide a broad historical overview of translation studies and common techniques in the west from ancient times to the present, in the form of a temporal survey that includes significant theoretical advancements, with an emphasis on approaches established during the modern period.<br /> <br /> ==Keywords==<br /> Translation, History, Theories, Approaches<br /> <br /> ==Introduction==<br /> To convert or turn from one set of patterns to someone else is to transfer or turn by one set of symbols to another; is translation. But what is the history of translation? Despite the fact that researchers and scholars have long contested the history of translation, it is unanimously acknowledged that translation predates the Bible. Translation has been evolving since the dawn of human contact, and it is now more than ever permitting cross-cultural connections, trade, economic globalization, and knowledge sharing through time. The globe has become more of a melting pot because to translation. As a result, translation becomes a more important function, covering many philosophies, mediums, and cultures.<br /> James S. Holmes, an American-Dutch poet and poet translator, invented the term &quot;Translation Studies&quot; in his foundational work &quot;The Name and Nature of Translation Studies&quot; (1972). <br /> Holmes translated several works by Dutch and Belgian poets into English while producing his own poetry.<br /> The method of transforming the language that is recorded being spoken in another language is known as translation. In a broad sense, translation can be described as a word, phrase, or sentence in another language that has the same meaning as the original.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> If we think about the translation that is not so simple, to translate a single word from one language to another but it describes the difference theory, applications and different translation. <br /> Translation studies are the linguistics discipline that deals with the theory, description and application of translation.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> <br /> A mental process in which the meaning of a particular linguistic conversation is transferred from one language to another is known as translation. <br /> It is the process of converting linguistic entities from one language to their equivalents in <br /> One another. Translation is both a method and a finished thing.<br /> Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.[1] The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. These lines have been taken from the (Wikipedia). Simply we can say in translation that a text or word translate from one place to another. As I mentioned in the above paragraph and the area of translation studies draws together research from linguistics, literary studies, history, anthropology, psychology, and economics. Of course, translation is a rewrite of an original text whatever their goal, all rewritings reflect a certain ideology and poetics, and as a result, modify literature to work in a specific way.English is the most widely spoken language on the planet. <br /> As a result, one may doubt the value of translation and wonder here we have a raised question regarding the English language; the question is why everyone doesn't just speak English?<br /> However, the truth is that not everyone can speak English, and even fewer can speak it well enough to converse successfully, and perhaps more crucially, language is much more than just the exchange of words. <br /> It's also a reflection of one's culture, society, and faith. <br /> As a result, promoting a global language will almost certainly result in the loss of culture and legacy transmitted through national languages.The transmission of information, knowledge, and ideas necessitates the use of translation. <br /> It's a must for effective and sympathetic cross-cultural communication. <br /> As a result, translation is essential for societal peace and harmony.<br /> Translation is also the one and only way for people to learn about new works that will widen their horizons. <br /> As an illustration for example:<br /> <br /> Throughout the middle Ages, Arabic interpreters were able to care for the concepts of ancient Greek thinkers alive.<br /> The bible has been translated into at least 531 languages.<br /> English speakers may learn from some of the world's top educators through TED Sessions (Technology,Entertainment, design) open translation programmes,which allow people all across the world to comprehend their talks.<br /> Sports teams and organisations use translation to overcome linguistic barriers and cross international borders. To be continued...<br /> ......<br /> <br /> =Benjamin Wellsand：=<br /> <br /> ==Title: Bible Translation in the History of Christianity==<br /> <br /> ==Abstract== The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all of this translation effort? The present work will explain the rationale behind the perceived need for translation. It will also deal with key moments within biblical translation history and what impact it had on the church. <br /> ==Key Words==<br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others (cf. Acts 2.7-11). The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation (Rev. 5.9).” The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day[1]. Whereas Buddhists and Muslims identify the sacred texts and faiths inseparably from the original languages of Sanskrit or Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized in regard to colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portugese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portugese missionaries were associated with the politics and ousted from the country. They were ousted under the accusations of encouraging the eating of horses and cows, misleading people through science and medicine, and trading Japanese slaves (l. 1064).” Although the missionaries had done no such things, they were targeted with the accusations along with the Portuguese government.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves (p80).<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity (1987:333). <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning (p73).” George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy (Loewenberg, p102).” Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (2006:9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking (p.90).”<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism (Hiebert p69).” And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy (Isa. 35.5-6).” They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim. 2.5).” The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart (p13).” The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness (p74). What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus (cf. Eph. 2.1-7). That experience involves a love for God with all of one’s heart, soul, mind, and strength (cf. Mk. 12.30). What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question (See 2005:161-162).<br /> <br /> ==1. The Early Church And Translation==<br /> <br /> ==3. Motivation and Opposition to Translation in the Middle Ages==<br /> <br /> ==4. Defining Forms of Biblical Translation==<br /> <br /> ==Conclusion==<br /> ==References==<br /> Carroll, John B., ed. 1956. Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf. Cambridge: MIT Press.<br /> Carson, D. A. &amp; Douglas J. Moo. 2005. An Introduction to the New Testament. Grand Rapids: Zondervan.<br /> Chan, Simon. 2014. Grassroots Asian Theology: Thinking the Faith from the Ground Up. Downers Grove: InterVarsity Press.<br /> Dignan, Randy. 2020. Heart Language: Let’s Communicate Like Jesus and Change the World! Daphne: River Birch Press.<br /> Doughill, John. 2012. In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival. Rutland: Tuttle Publishing.<br /> Hiebert, Paul G. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids: Baker Academic.<br /> Fujimura, Makoto. 2016. Silence and Beauty: Hidden Faith Born of Suffering. Downers Grove: InterVarsity Press.<br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> Warneck, Gustav. 1888. Modern Missions and Culture: Their Mutual Relations. Edinburgh: James Gemmell.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=127395 2021-11-17T03:13:15Z

<p>Huang Zhuliang: /* Key words */</p> <hr /> <div>'''History of Translations'''<br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =刘胜楠: Western translation history in the Middle Ages=<br /> <br /> ==Key words==<br /> The Middle Ages; Translation History; Manlius Boethius; The Toledo School of Translation; Ethnic Languages<br /> <br /> ==Abstract==<br /> Looking at the whole Middle Ages, the study of western translation theory was still not systematic. Particularly, the study of translation theory was almost stagnant for a long time after Manlius Boethius put forward the viewpoint of objectivism and pragmatism that paid more attention to practice than theory. Later, the theoretical problems of translation gradually attracted attention mainly in English, German and other national languages. On the one hand, translators repeated the views of Cicero, Horace and Jerome in ancient times; On the other hand, they launched a series of debates on the development direction of national language around the problems of literal translation and free translation, and put forward some new opinions. These opinions can be summarized into two points: (1) translation must strictly imitate the language style and grammar of the Latin original text. In this way, the advantages of the original language will be completely transferred to the target language, and then the target language (referring to the “underdeveloped” national language) will be as elegant and beautiful as Latin. (2) Translation must respect the natural rules of the target language and use the popular spoken language among the people, because only such a language form could be accepted by the people. Translators never agreed on these two opposing views. In Germany, the first view was more popular; In Britain, people generally agree with the second view; In France, Italy, Spain, Russia and other countries, the focus of the debate was not very clear because the contradiction between national languages was not very prominent. In a sense, the translation practice and theoretical research in western countries did not make a real leap until the Renaissance.<br /> <br /> ==摘要==<br /> 综观整个中世纪，西方翻译理论研究仍是没有系统的。特别是在波伊提乌发表了重实践不重理论的客观主义和实用主义的观点之后,翻译理论研究在较长时间里几乎处于停顿状态。后来,主要在英语、德语等民族语言里，翻译的理论问题才又逐渐引起重视。翻译家们一方面重复古代西塞罗、贺拉斯、哲罗姆的观点，一方面又围绕直译与意译的问题，就民族语言的发展方向展开了一系列的争论,并提出了某些新的见解。这些见解归纳起来，主要有两点:(1)翻译必须严格模仿拉丁原文的语言风格和文法。这样做,原文语言的优点就会全盘移人译文语言，进而促使译文语言(指“不发达”的民族语)像原文拉丁语一样高雅优美。(2) 翻译必须尊重译文语言的自然规则,使用百姓中流行的口语,因为只有这样的语言形式才能为人民大众所接受。对于这两个互相对立的观点，翻译家们不曾取得也不可能取得一致的意见。在德国,第一种观点较为流行;在英国,人们普遍赞成第二种观点;在法国、意大利、西班牙、俄罗斯等其他国家,由于有关民族语的矛盾不很突出，因此争论的焦点不甚明确。从某种意义上说，西方各国的翻译实践和理论研究,直至文艺复兴时期才出现真正的飞跃。<br /> ==1.Introduction==<br /> The Middle Ages is an intermediate period of the three traditional divisions of European history—classical era, Middle Ages and modern times. Generally speaking, Middle Ages ranges from the decline and fall of Western Roman Empire in A.D. 476 to the demise of the Eastern Roman Empire in A.D. 1453. Until quite recently, the Middle Ages were perceived as an era of darkness, ignorance, and superstition, but it didn’t mean that translation career in that special period was stagnant. With regard to translation history, the Middle Ages can be divided into three phrases: the incipient stage exemplified by translator Manlius Boethius (480? -524?), the stage of the Toledo School of Translators and the translation of ethnic languages.<br /> In the incipient stage of the Middle Ages, most countries founded in the wreck of the Western Roman Empire had neither made up their own languages nor had annals. Hence, Latin remained the major language for translation and composition. Boethius was the focal point of the translation field in the incipient stage of Middle Ages.<br /> <br /> ==2.The Three Phrases in the Middle Ages==<br /> ===2.1.Translator Manlius Boethius===<br /> Boethius was the most important theologian, politician, philosopher and translator in the Middle Ages. He introduced the basic principles of Aristotle's logic to Western Europe, which caused an upsurge of studying Aristotle's philosophical thought and had a great impact on the academic and theoretical circles in the Middle Ages. His views on translation theory were mainly found in the preface to the translation of Boethius's works.<br /> <br /> ===2.2.The Toledo School of Translators===<br /> With the establishment of various barbarian countries, ethnic regions were gradually defined, ethnic requirements were becoming increasingly stronger and national languages were formed one after another. During this period, although church writers and monks generally continued to write and translate in Latin, the growing requirements of ordinary people for national language were urgent.The Toledo School of Translators emerged under the background of the “Revendication Movement” of the Christian Kingdom in the northern Spain against Muslim conquerors was originated from the national integration and cultural exchange in the Iberian Peninsula in the Middle Ages. Based on the achievements of the Graeco-Arabic translation movement， the development of the Toledo School of Translators reached its peak twice with the support of archbishop Raymond of Toledo and Alfonso X，coming with a large number of classical translation and original works in the ancient Greece and Rome, and promoting the development and maturity of Castilian language and the formation of the Spanish nation. The translation movement was an important bridge between Arab and Islamic cultures for Western Europe, as well as the bridge between the East and West civilization, also was a promotion for the development of the Renaissance. Taking the cultural phenomenon of Toledo School of Translators as a microcosm, the social scene of religious tolerance, national integration and cross-cultural communication in Spain in the Middle Ages provides inspiration for the realization of multicultural symbiosis under the current globalization.<br /> <br /> ===2.3.the Translation of Ethnic Languages===<br /> <br /> ==3.Conclusion==<br /> <br /> ==References==<br /> <br /> =李习长 History of Modern and Contemporary Chinese Translation=<br /> == Abstract==<br /> The development of Chinese translation has a long history. Throughout the history of translation, from the origin of translation, that is, the introduction of Buddhist scripture translation, to the present, Chinese translation can be divided into four stages of development. They are ancient translation history, modern translation history, modern translation history, and contemporary translation history. This article will mainly review the history of modern and contemporary translation, focusing on the three dimensions of translation history, theory, and representatives of translators in various periods. In the rapidly developing contemporary era, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.<br /> <br /> == Key words==<br /> translation history, theories, representatives, modern, contemporary<br /> <br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> '''Abstract:''' the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation field” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture and cultural exchanges.<br /> <br /> == Key words==<br /> '''Key words:''' Buddhist Sutra translation, “translation field”, cultural exchange<br /> <br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =王镇隆 The Brief History of Bible's Chinese translation=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =叶维杰=<br /> =李怡 The History of French translation during the Renaissance)=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =李新星=<br /> ==8.1 Abstract==<br /> ==8.2 Key words==<br /> ==8.3 Introduction==<br /> ==8.4.1.Literature Review==<br /> ==8.5 ....==<br /> ==8.6 3....==<br /> ==8.7 Conclusion==<br /> ==8.8 References==<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==reference==<br /> <br /> =周俊辉 Translation of science and technology in late Qing Dynasty and early Republic of China=<br /> ==Abstract==<br /> ==Keywords==<br /> ==Introduction==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> <br /> =钟雨露Western translation history in the Old Ages=<br /> <br /> =钟义菲 The Chinese Translation History in Mordern Age=<br /> ==Abstract==<br /> Since the middle of the 19th century, translation has gradually become a tool for people resolved to save the country from extinction. The spread of the large number of translation works has broadened the ways for the public, especially the intellectuals, to learn the west. In the meantime, it has also changed the social climate. The invasion of western civilization, translators' spontaneous development of translation activities and the passivity of national politics made Chinese society enter an important period of western learning translation, especially around the period of Opium War.<br /> <br /> The cause of translation in modem China coincided with the Chinese people's struggle against aggression. After the Opium War, China had to open the door. China had to end its isolation and began to face the outside world directly. However, the prolonged blockade made China lag behind the western world. Modem politics, economy, diplomacy and cultural activities are closely related to translation, which plays an indispensable role in history.<br /> <br /> The theme and source of the original translation often reflect the development trend of modem Chinese ideology and the direction of government policy. As for the nature and quantity of translation books in different periods, we can also see the motivation of translation books, the general trend of intellectual interests, and the impact of the dissemination in society.<br /> <br /> The time clue of this article is from the Opium War to the May Fourth Movement, briefly introducing the translation and the translator, emphasizing its emergence background and several important period of development, research and analysis of western culture reflected in translation  works in modem Chinese history, the change of Chinese people’s thoughts in translation and the influence of modem translation on Chinese society.<br /> <br /> This paper is divided into three chapters. The first chapter introduces the emergence, importance and main characteristics of modem translation works, then reviews the emergence of modem translation works, emphasizes their importance, and briefly introduces representative translation works. The second chapter introduces the background of translation works and translation climax stages of western books, studies the main characteristics and development trend of translation in each period. The third chapter studies the influence and performance of modem translation on people's ideology and social life through the description in translation works. This paper focuses on the development of modem translation, the important role of translation in Chinese history, and the specific impact of translation on modem society.<br /> <br /> ==Key words==<br /> Modern Translation，Translation，Social Life，Ideology<br /> <br /> ==Introduction==<br /> Around the middle of the 19th century, The Western invasion brought new knowledge. The Westernization Movement sent a large number of international students to study abroad and translated a large number of books for military purposes.The Qing government decayed, and was tired of the invasion of foreign enemies, the war repeatedly failed. After the Sino-Japanese War in 1894, faced with internal and external troubles, far-sighted people knew that they could not rely on the Qing government, so they devoted themselves to writing novels. Many people accepted and spread Western culture through translating books. The importance of translation was recognized by the development of journalism, media, and provident men influenced by the Western culture at that time. In this social context, people have criticized the corruption of government through literature and translation.<br /> <br /> Modern China began in the Opium War in 1840. It was a special period in Chinese history. During this period, the Chinese were attacked by foreign guns, as well as by foreign culture and foreign education. Especially after the Sino-Japanese War, the Chinese people were greatly shocked psychologically, and people began to realize that the West was more advanced than China in political, economic, cultural and other aspects, which was providing a great opportunity for the introduction of translation literature. Translators at that time also hoped to translate the western advanced scientific knowledge to the Chinese people so that they could broaden their horizons and innovate their ideas. During the Reform Movement of 1898, Liang Qichao advocated publicizing political ideas by translating foreign political novels to transform the society. He believed that the incredible power of novels was &quot;enough to dominate people's psychology and could change the society of one generation.&quot; Based on the translation of the novel, Liang Qichao gave the novel new significance and mission. He put forward the idea of improving the novel, with the famous ones such as The Beauty Adventures and The Fifteen Little Heroes, which promoted the process of novel revolution and the prosperity and development of the translating novels. Yan Fu translated works such as Heaven and Yuan Fu. His translation had a great influence at that time and was the most important enlightenment translation in China in the 20th century. In the translation of Heaven, Yan Fu proposed three difficulties: Faithfulness, Expressiveness and Elegance. It was advocated by many literary writers at that time and used as the theoretical basis for their translation. The concept of &quot;natural selection: the fittest to survive&quot; conveyed in Yan Fu's Heaven woke people up from the dream of the heavenly world. There are more famous translation works such as Lin Shu’s The Lady of the Camellias, Black slaves call for heaven record and so on. It had an important influence on the change of people's concept. People are not  limited to the traditional concept of marriage and love, and the concept of freedom and equality gradually spread. Under the prevalence of translation works, traditional values, such as emphasizing agriculture and suppressing business, men being superior to women, gradually lost their status and were gradually replaced by new ideas. <br /> <br /> The paper mainly includes three chapters: First, modern translation works and the overview of translators. Second, the background and climax of modern translation works. Third, the impact of modern translation on social life. In the modern Chinese literary circle, there was a wave of translation in western books, and the translation activities of foreign works were unprecedentedly prosperous.The emergence of a large number of translation works has also caused a large influx of foreign cultural ideas. Under the translation of domestic scholars, the translators not only conveyed the literary nature of foreign works, but also expressed their translation purpose through translation language and techniques, and had a huge impact on Chinese social life at that time. Academia research is more aimed at the overview of modern translation works and its prosperity, but little research on its impact on national social life. This paper analyzes the wide variety of materials and works to detail the influence of modern translation on social life.<br /> <br /> ==1. Literature review==<br /> ==2. ==<br /> ==3. ==<br /> ==Conclusion==<br /> ==Reference==<br /> <br /> =魏楚璇: Western translation history in the Modern Age=<br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> =Akira Jantarat：History of Chinese-Thai Translation=<br /> ==Abstract==<br /> <br /> Translation has been around for a long time. Because people on this planet have different languages and cultures. However, historical evidence suggests that shortly after the birth of human civilization, Humans have begun to know the translation. The first translation is evidenced around 3000 BC. In the early days of translation, there were no theories of scholarly ideas, so translations were the subject of philosophers, poets, or aristocracy. Most of the translations are related to religion or literature. and as the translation becomes more extensive the scope of translation is expanding. The translation is no longer limited to sages. but has become a tool to promote the exchange of knowledge in various fields between people who use different languages There are different cultures and different lifestyles.<br /> However, the relationship between China and Thailand in history dates back to around the Han Dynasty or the Tang Dynasty, which is considered the most prosperous and golden age in literature. causing literature, art, and literature to be transmitted to neighboring countries including Thailand Thus, in those days, Thailand had to translate literature and literature from Chinese into Thai. and other translation works have been produced until the present but if counted by time How did Chinese-Thai translations begin? What is the story of each era? And what role did famous translations of that era play in its long history? This article will provide answers to those who are searching for these questions.<br /> This article will divide the topics according to important eras. It will talk about the beginning of translation from Chinese into Thai. Famous stories or translations of each era , including the role of translation, have impacted society and the way people live in the present. including the relationship between the two countries Therefore, we cannot deny that translation has played a very important and important role in Chinese and Thai history.<br /> <br /> ==Key words==<br /> <br /> 翻译，中泰翻译，翻译历史<br /> <br /> ==Introduction==<br /> <br /> == 1.1 Wei Jin Southern and Northern Dynasty ==<br /> <br /> Wei Jin Southern and Northern era is the era that corresponds to the Ayutthaya period of Thailand. Although at that time in China Buddhism was revered. but is still limited in a narrow circle is among the civil servants and the upper classes It is not widespread among the people of the city. Chinese-Thai translations in that era were mostly translations in the field of Buddhist scriptures (Ma 1986:1) Because the translation of Buddhist scriptures at that time was considered a bridge in the exchange between Chinese and Thai Buddhists. thus promoting the development of Buddhist cultural works of both countries. Therefore, at that time, most of the translations were made to the translation of Buddhist scriptures, such as the Mandala of the guru and the translation of the Phra Bharat. It can be considered that Wei Jinnan Bei Chao is a historic moment for the prosperous exchange of Buddhist culture between China and Thailand.<br /> <br /> == 1.2 Sui and Tang Dynasty to Qing Dynasty ==<br /> <br /> From the Ming dynasty to this moment, there have been some of the most frequent exchanges and visits between the two sides in the history of China-Siamese relations. In addition to coming to politics, economy, relationships, Coming to the exchange of arts, culture is becoming more frequent. Since the Sui dynasty, Chinese-Thai translations are not limited to religious culture only. but also related to diplomatic relations between the two countries. During this period of the Ming dynasty, A place to teach the Thai language was established in China named “暹罗馆”（xianluoguan）. It was added to &quot;四夷馆&quot; （siyiguan）, where the establishment of this language teaching facility led to diplomatic exchanges. and exchange students and is considered to cultivate the ability to translate Chinese into Thai.<br /> The establishment of this language teaching facility not only cultivates students' ability to translate languages. But it is also considered a cultural exchange between the two countries. First, the ambassador in “四夷馆” (siyigaun) gave the people of the Ming dynasty an opportunity to learn and understand the culture of Thailand. It is a platform for cultural exchange between the two countries. Thailand has divided learning into 18 chapters so that Chinese translators can learn quickly. And there are two books translated at that time, is “华夷译语”(huayiyiyu) and “暹罗馆译语”(xianluoguanyiyu)<br /> In this age, the Romance of the Three Kingdoms novel is considered a very famous translation work. The coming of Romance of the Three Kingdoms novel has many different assumptions. Some say that Chinese people bring to Thailand. In the Ayutthaya period And have some evidence that the King Buddha Yot Fa Chulalok the Great (Rama I) of Thailand Ordered to translate two books of Chinese chronicles: 1 Sai Han 1 and 1 the Romance of the Three Kingdoms novel.<br /> The nature of translating a book from Chinese into Thai in ancient times was quite difficult. Because those who are proficient in Chinese are not proficient in the Thai language. Thai experts do not know Chinese. In translation, it requires the cooperation of both parties to translate together. Chinese expert department Translating the content out for the scribes to take notes on paper. And later, Thai language specialists bring the content that has been written and compiled into the Thai language again. to rearrange the words so that the words are beautiful and neat Therefore when Thai people read the legend of the Three Kingdoms. That version feels that the expressions are neat, consistent, easy to read The Three Kingdoms of China that Thailand has translated are of two types. because of has different translators. <br /> The novel Romance of the Three Kingdoms that mentioned above. It played a huge role in the people of that era. Because the plot in the Three Kingdoms novel reflects many concepts. whether it reflects the idea of ​​war in China values ​​in social beliefs of people society or even the customs and traditions of Chinese society, For this reason, the novel The Three Kingdoms became famous. and has been translated into Thai From the past to the present, the literature of China has influenced the feelings and minds of the general public, including the Thai people, whether the literary power will affect whether or not it depends on the values ​​and social conditions at that time.<br /> <br /> == 1.3 1949 to 1975 years ==<br /> == 1.4 After the establishment of diplomatic relations between China and Thailand in 1975 ==<br /> == 1.5 Since the 21st century ==<br /> <br /> ==Conclusion==<br /> ==References==<br /> <br /> =Jawad Ahmad：=<br /> ==Abstract==<br /> Humans live in a diverse environment, and communication is at the centre of human community, with language serving as the means of communication. In a society characterized by globalization and global connectivity, there is a strong desire for individuals of many cultures and languages to understand one another. Translation fulfills this need in the scarcity of a shared global language for everybody. When it comes to communicating ideas and knowledge between languages, translation is essential. This study seeks to provide a broad historical overview of translation studies and common techniques in the west from ancient times to the present, in the form of a temporal survey that includes significant theoretical advancements, with an emphasis on approaches established during the modern period.<br /> <br /> ==Keywords==<br /> Translation, History, Theories, Approaches<br /> <br /> ==Introduction==<br /> To convert or turn from one set of patterns to someone else is to transfer or turn by one set of symbols to another; is translation. But what is the history of translation? Despite the fact that researchers and scholars have long contested the history of translation, it is unanimously acknowledged that translation predates the Bible. Translation has been evolving since the dawn of human contact, and it is now more than ever permitting cross-cultural connections, trade, economic globalization, and knowledge sharing through time. The globe has become more of a melting pot because to translation. As a result, translation becomes a more important function, covering many philosophies, mediums, and cultures.<br /> James S. Holmes, an American-Dutch poet and poet translator, invented the term &quot;Translation Studies&quot; in his foundational work &quot;The Name and Nature of Translation Studies&quot; (1972). <br /> Holmes translated several works by Dutch and Belgian poets into English while producing his own poetry.<br /> The method of transforming the language that is recorded being spoken in another language is known as translation. In a broad sense, translation can be described as a word, phrase, or sentence in another language that has the same meaning as the original.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> If we think about the translation that is not so simple, to translate a single word from one language to another but it describes the difference theory, applications and different translation. <br /> Translation studies are the linguistics discipline that deals with the theory, description and application of translation.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> <br /> A mental process in which the meaning of a particular linguistic conversation is transferred from one language to another is known as translation. <br /> It is the process of converting linguistic entities from one language to their equivalents in <br /> One another. Translation is both a method and a finished thing.<br /> Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.[1] The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. These lines have been taken from the (Wikipedia). Simply we can say in translation that a text or word translate from one place to another. As I mentioned in the above paragraph and the area of translation studies draws together research from linguistics, literary studies, history, anthropology, psychology, and economics. Of course, translation is a rewrite of an original text whatever their goal, all rewritings reflect a certain ideology and poetics, and as a result, modify literature to work in a specific way.English is the most widely spoken language on the planet. <br /> As a result, one may doubt the value of translation and wonder here we have a raised question regarding the English language; the question is why everyone doesn't just speak English?<br /> However, the truth is that not everyone can speak English, and even fewer can speak it well enough to converse successfully, and perhaps more crucially, language is much more than just the exchange of words. <br /> It's also a reflection of one's culture, society, and faith. <br /> As a result, promoting a global language will almost certainly result in the loss of culture and legacy transmitted through national languages.The transmission of information, knowledge, and ideas necessitates the use of translation. <br /> It's a must for effective and sympathetic cross-cultural communication. <br /> As a result, translation is essential for societal peace and harmony.<br /> Translation is also the one and only way for people to learn about new works that will widen their horizons. <br /> As an illustration for example:<br /> <br /> Throughout the middle Ages, Arabic interpreters were able to care for the concepts of ancient Greek thinkers alive.<br /> The bible has been translated into at least 531 languages.<br /> English speakers may learn from some of the world's top educators through TED Sessions (Technology,Entertainment, design) open translation programmes,which allow people all across the world to comprehend their talks.<br /> Sports teams and organisations use translation to overcome linguistic barriers and cross international borders. To be continued...<br /> ......<br /> <br /> =Benjamin Wellsand：=<br /> <br /> ==Title: Bible Translation in the History of Christianity==<br /> <br /> ==Abstract== The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all of this translation effort? The present work will explain the rationale behind the perceived need for translation. It will also deal with key moments within biblical translation history and what impact it had on the church. <br /> ==Key Words==<br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others (cf. Acts 2.7-11). The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation (Rev. 5.9).” The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day[1]. Whereas Buddhists and Muslims identify the sacred texts and faiths inseparably from the original languages of Sanskrit or Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized in regard to colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portugese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portugese missionaries were associated with the politics and ousted from the country. They were ousted under the accusations of encouraging the eating of horses and cows, misleading people through science and medicine, and trading Japanese slaves (l. 1064).” Although the missionaries had done no such things, they were targeted with the accusations along with the Portuguese government.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves (p80).<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity (1987:333). <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning (p73).” George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy (Loewenberg, p102).” Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (2006:9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking (p.90).”<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism (Hiebert p69).” And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy (Isa. 35.5-6).” They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim. 2.5).” The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart (p13).” The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness (p74). What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus (cf. Eph. 2.1-7). That experience involves a love for God with all of one’s heart, soul, mind, and strength (cf. Mk. 12.30). What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question (See 2005:161-162).<br /> <br /> ==1. The Early Church And Translation==<br /> <br /> ==3. Motivation and Opposition to Translation in the Middle Ages==<br /> <br /> ==4. Defining Forms of Biblical Translation==<br /> <br /> ==Conclusion==<br /> ==References==<br /> Carroll, John B., ed. 1956. Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf. Cambridge: MIT Press.<br /> Carson, D. A. &amp; Douglas J. Moo. 2005. An Introduction to the New Testament. Grand Rapids: Zondervan.<br /> Chan, Simon. 2014. Grassroots Asian Theology: Thinking the Faith from the Ground Up. Downers Grove: InterVarsity Press.<br /> Dignan, Randy. 2020. Heart Language: Let’s Communicate Like Jesus and Change the World! Daphne: River Birch Press.<br /> Doughill, John. 2012. In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival. Rutland: Tuttle Publishing.<br /> Hiebert, Paul G. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids: Baker Academic.<br /> Fujimura, Makoto. 2016. Silence and Beauty: Hidden Faith Born of Suffering. Downers Grove: InterVarsity Press.<br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> Warneck, Gustav. 1888. Modern Missions and Culture: Their Mutual Relations. Edinburgh: James Gemmell.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=127393 2021-11-17T03:12:31Z

<p>Huang Zhuliang: /* Abstract */</p> <hr /> <div>'''History of Translations'''<br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =刘胜楠: Western translation history in the Middle Ages=<br /> <br /> ==Key words==<br /> The Middle Ages; Translation History; Manlius Boethius; The Toledo School of Translation; Ethnic Languages<br /> <br /> ==Abstract==<br /> Looking at the whole Middle Ages, the study of western translation theory was still not systematic. Particularly, the study of translation theory was almost stagnant for a long time after Manlius Boethius put forward the viewpoint of objectivism and pragmatism that paid more attention to practice than theory. Later, the theoretical problems of translation gradually attracted attention mainly in English, German and other national languages. On the one hand, translators repeated the views of Cicero, Horace and Jerome in ancient times; On the other hand, they launched a series of debates on the development direction of national language around the problems of literal translation and free translation, and put forward some new opinions. These opinions can be summarized into two points: (1) translation must strictly imitate the language style and grammar of the Latin original text. In this way, the advantages of the original language will be completely transferred to the target language, and then the target language (referring to the “underdeveloped” national language) will be as elegant and beautiful as Latin. (2) Translation must respect the natural rules of the target language and use the popular spoken language among the people, because only such a language form could be accepted by the people. Translators never agreed on these two opposing views. In Germany, the first view was more popular; In Britain, people generally agree with the second view; In France, Italy, Spain, Russia and other countries, the focus of the debate was not very clear because the contradiction between national languages was not very prominent. In a sense, the translation practice and theoretical research in western countries did not make a real leap until the Renaissance.<br /> <br /> ==摘要==<br /> 综观整个中世纪，西方翻译理论研究仍是没有系统的。特别是在波伊提乌发表了重实践不重理论的客观主义和实用主义的观点之后,翻译理论研究在较长时间里几乎处于停顿状态。后来,主要在英语、德语等民族语言里，翻译的理论问题才又逐渐引起重视。翻译家们一方面重复古代西塞罗、贺拉斯、哲罗姆的观点，一方面又围绕直译与意译的问题，就民族语言的发展方向展开了一系列的争论,并提出了某些新的见解。这些见解归纳起来，主要有两点:(1)翻译必须严格模仿拉丁原文的语言风格和文法。这样做,原文语言的优点就会全盘移人译文语言，进而促使译文语言(指“不发达”的民族语)像原文拉丁语一样高雅优美。(2) 翻译必须尊重译文语言的自然规则,使用百姓中流行的口语,因为只有这样的语言形式才能为人民大众所接受。对于这两个互相对立的观点，翻译家们不曾取得也不可能取得一致的意见。在德国,第一种观点较为流行;在英国,人们普遍赞成第二种观点;在法国、意大利、西班牙、俄罗斯等其他国家,由于有关民族语的矛盾不很突出，因此争论的焦点不甚明确。从某种意义上说，西方各国的翻译实践和理论研究,直至文艺复兴时期才出现真正的飞跃。<br /> ==1.Introduction==<br /> The Middle Ages is an intermediate period of the three traditional divisions of European history—classical era, Middle Ages and modern times. Generally speaking, Middle Ages ranges from the decline and fall of Western Roman Empire in A.D. 476 to the demise of the Eastern Roman Empire in A.D. 1453. Until quite recently, the Middle Ages were perceived as an era of darkness, ignorance, and superstition, but it didn’t mean that translation career in that special period was stagnant. With regard to translation history, the Middle Ages can be divided into three phrases: the incipient stage exemplified by translator Manlius Boethius (480? -524?), the stage of the Toledo School of Translators and the translation of ethnic languages.<br /> In the incipient stage of the Middle Ages, most countries founded in the wreck of the Western Roman Empire had neither made up their own languages nor had annals. Hence, Latin remained the major language for translation and composition. Boethius was the focal point of the translation field in the incipient stage of Middle Ages.<br /> <br /> ==2.The Three Phrases in the Middle Ages==<br /> ===2.1.Translator Manlius Boethius===<br /> Boethius was the most important theologian, politician, philosopher and translator in the Middle Ages. He introduced the basic principles of Aristotle's logic to Western Europe, which caused an upsurge of studying Aristotle's philosophical thought and had a great impact on the academic and theoretical circles in the Middle Ages. His views on translation theory were mainly found in the preface to the translation of Boethius's works.<br /> <br /> ===2.2.The Toledo School of Translators===<br /> With the establishment of various barbarian countries, ethnic regions were gradually defined, ethnic requirements were becoming increasingly stronger and national languages were formed one after another. During this period, although church writers and monks generally continued to write and translate in Latin, the growing requirements of ordinary people for national language were urgent.The Toledo School of Translators emerged under the background of the “Revendication Movement” of the Christian Kingdom in the northern Spain against Muslim conquerors was originated from the national integration and cultural exchange in the Iberian Peninsula in the Middle Ages. Based on the achievements of the Graeco-Arabic translation movement， the development of the Toledo School of Translators reached its peak twice with the support of archbishop Raymond of Toledo and Alfonso X，coming with a large number of classical translation and original works in the ancient Greece and Rome, and promoting the development and maturity of Castilian language and the formation of the Spanish nation. The translation movement was an important bridge between Arab and Islamic cultures for Western Europe, as well as the bridge between the East and West civilization, also was a promotion for the development of the Renaissance. Taking the cultural phenomenon of Toledo School of Translators as a microcosm, the social scene of religious tolerance, national integration and cross-cultural communication in Spain in the Middle Ages provides inspiration for the realization of multicultural symbiosis under the current globalization.<br /> <br /> ===2.3.the Translation of Ethnic Languages===<br /> <br /> ==3.Conclusion==<br /> <br /> ==References==<br /> <br /> =李习长 History of Modern and Contemporary Chinese Translation=<br /> == Abstract==<br /> The development of Chinese translation has a long history. Throughout the history of translation, from the origin of translation, that is, the introduction of Buddhist scripture translation, to the present, Chinese translation can be divided into four stages of development. They are ancient translation history, modern translation history, modern translation history, and contemporary translation history. This article will mainly review the history of modern and contemporary translation, focusing on the three dimensions of translation history, theory, and representatives of translators in various periods. In the rapidly developing contemporary era, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.<br /> <br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> '''Abstract:''' the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation field” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture and cultural exchanges.<br /> <br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =王镇隆 The Brief History of Bible's Chinese translation=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =叶维杰=<br /> =李怡 The History of French translation during the Renaissance)=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =李新星=<br /> ==8.1 Abstract==<br /> ==8.2 Key words==<br /> ==8.3 Introduction==<br /> ==8.4.1.Literature Review==<br /> ==8.5 ....==<br /> ==8.6 3....==<br /> ==8.7 Conclusion==<br /> ==8.8 References==<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==reference==<br /> <br /> =周俊辉 Translation of science and technology in late Qing Dynasty and early Republic of China=<br /> ==Abstract==<br /> ==Keywords==<br /> ==Introduction==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> <br /> =钟雨露Western translation history in the Old Ages=<br /> <br /> =钟义菲 The Chinese Translation History in Mordern Age=<br /> ==Abstract==<br /> Since the middle of the 19th century, translation has gradually become a tool for people resolved to save the country from extinction. The spread of the large number of translation works has broadened the ways for the public, especially the intellectuals, to learn the west. In the meantime, it has also changed the social climate. The invasion of western civilization, translators' spontaneous development of translation activities and the passivity of national politics made Chinese society enter an important period of western learning translation, especially around the period of Opium War.<br /> <br /> The cause of translation in modem China coincided with the Chinese people's struggle against aggression. After the Opium War, China had to open the door. China had to end its isolation and began to face the outside world directly. However, the prolonged blockade made China lag behind the western world. Modem politics, economy, diplomacy and cultural activities are closely related to translation, which plays an indispensable role in history.<br /> <br /> The theme and source of the original translation often reflect the development trend of modem Chinese ideology and the direction of government policy. As for the nature and quantity of translation books in different periods, we can also see the motivation of translation books, the general trend of intellectual interests, and the impact of the dissemination in society.<br /> <br /> The time clue of this article is from the Opium War to the May Fourth Movement, briefly introducing the translation and the translator, emphasizing its emergence background and several important period of development, research and analysis of western culture reflected in translation  works in modem Chinese history, the change of Chinese people’s thoughts in translation and the influence of modem translation on Chinese society.<br /> <br /> This paper is divided into three chapters. The first chapter introduces the emergence, importance and main characteristics of modem translation works, then reviews the emergence of modem translation works, emphasizes their importance, and briefly introduces representative translation works. The second chapter introduces the background of translation works and translation climax stages of western books, studies the main characteristics and development trend of translation in each period. The third chapter studies the influence and performance of modem translation on people's ideology and social life through the description in translation works. This paper focuses on the development of modem translation, the important role of translation in Chinese history, and the specific impact of translation on modem society.<br /> <br /> ==Key words==<br /> Modern Translation，Translation，Social Life，Ideology<br /> <br /> ==Introduction==<br /> Around the middle of the 19th century, The Western invasion brought new knowledge. The Westernization Movement sent a large number of international students to study abroad and translated a large number of books for military purposes.The Qing government decayed, and was tired of the invasion of foreign enemies, the war repeatedly failed. After the Sino-Japanese War in 1894, faced with internal and external troubles, far-sighted people knew that they could not rely on the Qing government, so they devoted themselves to writing novels. Many people accepted and spread Western culture through translating books. The importance of translation was recognized by the development of journalism, media, and provident men influenced by the Western culture at that time. In this social context, people have criticized the corruption of government through literature and translation.<br /> <br /> Modern China began in the Opium War in 1840. It was a special period in Chinese history. During this period, the Chinese were attacked by foreign guns, as well as by foreign culture and foreign education. Especially after the Sino-Japanese War, the Chinese people were greatly shocked psychologically, and people began to realize that the West was more advanced than China in political, economic, cultural and other aspects, which was providing a great opportunity for the introduction of translation literature. Translators at that time also hoped to translate the western advanced scientific knowledge to the Chinese people so that they could broaden their horizons and innovate their ideas. During the Reform Movement of 1898, Liang Qichao advocated publicizing political ideas by translating foreign political novels to transform the society. He believed that the incredible power of novels was &quot;enough to dominate people's psychology and could change the society of one generation.&quot; Based on the translation of the novel, Liang Qichao gave the novel new significance and mission. He put forward the idea of improving the novel, with the famous ones such as The Beauty Adventures and The Fifteen Little Heroes, which promoted the process of novel revolution and the prosperity and development of the translating novels. Yan Fu translated works such as Heaven and Yuan Fu. His translation had a great influence at that time and was the most important enlightenment translation in China in the 20th century. In the translation of Heaven, Yan Fu proposed three difficulties: Faithfulness, Expressiveness and Elegance. It was advocated by many literary writers at that time and used as the theoretical basis for their translation. The concept of &quot;natural selection: the fittest to survive&quot; conveyed in Yan Fu's Heaven woke people up from the dream of the heavenly world. There are more famous translation works such as Lin Shu’s The Lady of the Camellias, Black slaves call for heaven record and so on. It had an important influence on the change of people's concept. People are not  limited to the traditional concept of marriage and love, and the concept of freedom and equality gradually spread. Under the prevalence of translation works, traditional values, such as emphasizing agriculture and suppressing business, men being superior to women, gradually lost their status and were gradually replaced by new ideas. <br /> <br /> The paper mainly includes three chapters: First, modern translation works and the overview of translators. Second, the background and climax of modern translation works. Third, the impact of modern translation on social life. In the modern Chinese literary circle, there was a wave of translation in western books, and the translation activities of foreign works were unprecedentedly prosperous.The emergence of a large number of translation works has also caused a large influx of foreign cultural ideas. Under the translation of domestic scholars, the translators not only conveyed the literary nature of foreign works, but also expressed their translation purpose through translation language and techniques, and had a huge impact on Chinese social life at that time. Academia research is more aimed at the overview of modern translation works and its prosperity, but little research on its impact on national social life. This paper analyzes the wide variety of materials and works to detail the influence of modern translation on social life.<br /> <br /> ==1. Literature review==<br /> ==2. ==<br /> ==3. ==<br /> ==Conclusion==<br /> ==Reference==<br /> <br /> =魏楚璇: Western translation history in the Modern Age=<br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> =Akira Jantarat：History of Chinese-Thai Translation=<br /> ==Abstract==<br /> <br /> Translation has been around for a long time. Because people on this planet have different languages and cultures. However, historical evidence suggests that shortly after the birth of human civilization, Humans have begun to know the translation. The first translation is evidenced around 3000 BC. In the early days of translation, there were no theories of scholarly ideas, so translations were the subject of philosophers, poets, or aristocracy. Most of the translations are related to religion or literature. and as the translation becomes more extensive the scope of translation is expanding. The translation is no longer limited to sages. but has become a tool to promote the exchange of knowledge in various fields between people who use different languages There are different cultures and different lifestyles.<br /> However, the relationship between China and Thailand in history dates back to around the Han Dynasty or the Tang Dynasty, which is considered the most prosperous and golden age in literature. causing literature, art, and literature to be transmitted to neighboring countries including Thailand Thus, in those days, Thailand had to translate literature and literature from Chinese into Thai. and other translation works have been produced until the present but if counted by time How did Chinese-Thai translations begin? What is the story of each era? And what role did famous translations of that era play in its long history? This article will provide answers to those who are searching for these questions.<br /> This article will divide the topics according to important eras. It will talk about the beginning of translation from Chinese into Thai. Famous stories or translations of each era , including the role of translation, have impacted society and the way people live in the present. including the relationship between the two countries Therefore, we cannot deny that translation has played a very important and important role in Chinese and Thai history.<br /> <br /> ==Key words==<br /> <br /> 翻译，中泰翻译，翻译历史<br /> <br /> ==Introduction==<br /> <br /> == 1.1 Wei Jin Southern and Northern Dynasty ==<br /> <br /> Wei Jin Southern and Northern era is the era that corresponds to the Ayutthaya period of Thailand. Although at that time in China Buddhism was revered. but is still limited in a narrow circle is among the civil servants and the upper classes It is not widespread among the people of the city. Chinese-Thai translations in that era were mostly translations in the field of Buddhist scriptures (Ma 1986:1) Because the translation of Buddhist scriptures at that time was considered a bridge in the exchange between Chinese and Thai Buddhists. thus promoting the development of Buddhist cultural works of both countries. Therefore, at that time, most of the translations were made to the translation of Buddhist scriptures, such as the Mandala of the guru and the translation of the Phra Bharat. It can be considered that Wei Jinnan Bei Chao is a historic moment for the prosperous exchange of Buddhist culture between China and Thailand.<br /> <br /> == 1.2 Sui and Tang Dynasty to Qing Dynasty ==<br /> <br /> From the Ming dynasty to this moment, there have been some of the most frequent exchanges and visits between the two sides in the history of China-Siamese relations. In addition to coming to politics, economy, relationships, Coming to the exchange of arts, culture is becoming more frequent. Since the Sui dynasty, Chinese-Thai translations are not limited to religious culture only. but also related to diplomatic relations between the two countries. During this period of the Ming dynasty, A place to teach the Thai language was established in China named “暹罗馆”（xianluoguan）. It was added to &quot;四夷馆&quot; （siyiguan）, where the establishment of this language teaching facility led to diplomatic exchanges. and exchange students and is considered to cultivate the ability to translate Chinese into Thai.<br /> The establishment of this language teaching facility not only cultivates students' ability to translate languages. But it is also considered a cultural exchange between the two countries. First, the ambassador in “四夷馆” (siyigaun) gave the people of the Ming dynasty an opportunity to learn and understand the culture of Thailand. It is a platform for cultural exchange between the two countries. Thailand has divided learning into 18 chapters so that Chinese translators can learn quickly. And there are two books translated at that time, is “华夷译语”(huayiyiyu) and “暹罗馆译语”(xianluoguanyiyu)<br /> In this age, the Romance of the Three Kingdoms novel is considered a very famous translation work. The coming of Romance of the Three Kingdoms novel has many different assumptions. Some say that Chinese people bring to Thailand. In the Ayutthaya period And have some evidence that the King Buddha Yot Fa Chulalok the Great (Rama I) of Thailand Ordered to translate two books of Chinese chronicles: 1 Sai Han 1 and 1 the Romance of the Three Kingdoms novel.<br /> The nature of translating a book from Chinese into Thai in ancient times was quite difficult. Because those who are proficient in Chinese are not proficient in the Thai language. Thai experts do not know Chinese. In translation, it requires the cooperation of both parties to translate together. Chinese expert department Translating the content out for the scribes to take notes on paper. And later, Thai language specialists bring the content that has been written and compiled into the Thai language again. to rearrange the words so that the words are beautiful and neat Therefore when Thai people read the legend of the Three Kingdoms. That version feels that the expressions are neat, consistent, easy to read The Three Kingdoms of China that Thailand has translated are of two types. because of has different translators. <br /> The novel Romance of the Three Kingdoms that mentioned above. It played a huge role in the people of that era. Because the plot in the Three Kingdoms novel reflects many concepts. whether it reflects the idea of ​​war in China values ​​in social beliefs of people society or even the customs and traditions of Chinese society, For this reason, the novel The Three Kingdoms became famous. and has been translated into Thai From the past to the present, the literature of China has influenced the feelings and minds of the general public, including the Thai people, whether the literary power will affect whether or not it depends on the values ​​and social conditions at that time.<br /> <br /> == 1.3 1949 to 1975 years ==<br /> == 1.4 After the establishment of diplomatic relations between China and Thailand in 1975 ==<br /> == 1.5 Since the 21st century ==<br /> <br /> ==Conclusion==<br /> ==References==<br /> <br /> =Jawad Ahmad：=<br /> ==Abstract==<br /> Humans live in a diverse environment, and communication is at the centre of human community, with language serving as the means of communication. In a society characterized by globalization and global connectivity, there is a strong desire for individuals of many cultures and languages to understand one another. Translation fulfills this need in the scarcity of a shared global language for everybody. When it comes to communicating ideas and knowledge between languages, translation is essential. This study seeks to provide a broad historical overview of translation studies and common techniques in the west from ancient times to the present, in the form of a temporal survey that includes significant theoretical advancements, with an emphasis on approaches established during the modern period.<br /> <br /> ==Keywords==<br /> Translation, History, Theories, Approaches<br /> <br /> ==Introduction==<br /> To convert or turn from one set of patterns to someone else is to transfer or turn by one set of symbols to another; is translation. But what is the history of translation? Despite the fact that researchers and scholars have long contested the history of translation, it is unanimously acknowledged that translation predates the Bible. Translation has been evolving since the dawn of human contact, and it is now more than ever permitting cross-cultural connections, trade, economic globalization, and knowledge sharing through time. The globe has become more of a melting pot because to translation. As a result, translation becomes a more important function, covering many philosophies, mediums, and cultures.<br /> James S. Holmes, an American-Dutch poet and poet translator, invented the term &quot;Translation Studies&quot; in his foundational work &quot;The Name and Nature of Translation Studies&quot; (1972). <br /> Holmes translated several works by Dutch and Belgian poets into English while producing his own poetry.<br /> The method of transforming the language that is recorded being spoken in another language is known as translation. In a broad sense, translation can be described as a word, phrase, or sentence in another language that has the same meaning as the original.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> If we think about the translation that is not so simple, to translate a single word from one language to another but it describes the difference theory, applications and different translation. <br /> Translation studies are the linguistics discipline that deals with the theory, description and application of translation.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> <br /> A mental process in which the meaning of a particular linguistic conversation is transferred from one language to another is known as translation. <br /> It is the process of converting linguistic entities from one language to their equivalents in <br /> One another. Translation is both a method and a finished thing.<br /> Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.[1] The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. These lines have been taken from the (Wikipedia). Simply we can say in translation that a text or word translate from one place to another. As I mentioned in the above paragraph and the area of translation studies draws together research from linguistics, literary studies, history, anthropology, psychology, and economics. Of course, translation is a rewrite of an original text whatever their goal, all rewritings reflect a certain ideology and poetics, and as a result, modify literature to work in a specific way.English is the most widely spoken language on the planet. <br /> As a result, one may doubt the value of translation and wonder here we have a raised question regarding the English language; the question is why everyone doesn't just speak English?<br /> However, the truth is that not everyone can speak English, and even fewer can speak it well enough to converse successfully, and perhaps more crucially, language is much more than just the exchange of words. <br /> It's also a reflection of one's culture, society, and faith. <br /> As a result, promoting a global language will almost certainly result in the loss of culture and legacy transmitted through national languages.The transmission of information, knowledge, and ideas necessitates the use of translation. <br /> It's a must for effective and sympathetic cross-cultural communication. <br /> As a result, translation is essential for societal peace and harmony.<br /> Translation is also the one and only way for people to learn about new works that will widen their horizons. <br /> As an illustration for example:<br /> <br /> Throughout the middle Ages, Arabic interpreters were able to care for the concepts of ancient Greek thinkers alive.<br /> The bible has been translated into at least 531 languages.<br /> English speakers may learn from some of the world's top educators through TED Sessions (Technology,Entertainment, design) open translation programmes,which allow people all across the world to comprehend their talks.<br /> Sports teams and organisations use translation to overcome linguistic barriers and cross international borders. To be continued...<br /> ......<br /> <br /> =Benjamin Wellsand：=<br /> <br /> ==Title: Bible Translation in the History of Christianity==<br /> <br /> ==Abstract== The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all of this translation effort? The present work will explain the rationale behind the perceived need for translation. It will also deal with key moments within biblical translation history and what impact it had on the church. <br /> ==Key Words==<br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others (cf. Acts 2.7-11). The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation (Rev. 5.9).” The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day[1]. Whereas Buddhists and Muslims identify the sacred texts and faiths inseparably from the original languages of Sanskrit or Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized in regard to colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portugese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portugese missionaries were associated with the politics and ousted from the country. They were ousted under the accusations of encouraging the eating of horses and cows, misleading people through science and medicine, and trading Japanese slaves (l. 1064).” Although the missionaries had done no such things, they were targeted with the accusations along with the Portuguese government.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves (p80).<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity (1987:333). <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning (p73).” George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy (Loewenberg, p102).” Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (2006:9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking (p.90).”<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism (Hiebert p69).” And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy (Isa. 35.5-6).” They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim. 2.5).” The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart (p13).” The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness (p74). What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus (cf. Eph. 2.1-7). That experience involves a love for God with all of one’s heart, soul, mind, and strength (cf. Mk. 12.30). What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question (See 2005:161-162).<br /> <br /> ==1. The Early Church And Translation==<br /> <br /> ==3. Motivation and Opposition to Translation in the Middle Ages==<br /> <br /> ==4. Defining Forms of Biblical Translation==<br /> <br /> ==Conclusion==<br /> ==References==<br /> Carroll, John B., ed. 1956. Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf. Cambridge: MIT Press.<br /> Carson, D. A. &amp; Douglas J. Moo. 2005. An Introduction to the New Testament. Grand Rapids: Zondervan.<br /> Chan, Simon. 2014. Grassroots Asian Theology: Thinking the Faith from the Ground Up. Downers Grove: InterVarsity Press.<br /> Dignan, Randy. 2020. Heart Language: Let’s Communicate Like Jesus and Change the World! Daphne: River Birch Press.<br /> Doughill, John. 2012. In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival. Rutland: Tuttle Publishing.<br /> Hiebert, Paul G. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids: Baker Academic.<br /> Fujimura, Makoto. 2016. Silence and Beauty: Hidden Faith Born of Suffering. Downers Grove: InterVarsity Press.<br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> Warneck, Gustav. 1888. Modern Missions and Culture: Their Mutual Relations. Edinburgh: James Gemmell.</div>

Huang Zhuliang https://bou.de/u/index.php?title=History_of_Translations&diff=127392 2021-11-17T03:11:38Z

<p>Huang Zhuliang: /* 黄柱梁 */</p> <hr /> <div>'''History of Translations'''<br /> <br /> [[History_of_Translations|Overview Page of History of Translation]]<br /> <br /> 30 Chapters（0/30)<br /> <br /> [[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...<br /> <br /> [[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]<br /> <br /> =刘胜楠: Western translation history in the Middle Ages=<br /> <br /> ==Key words==<br /> The Middle Ages; Translation History; Manlius Boethius; The Toledo School of Translation; Ethnic Languages<br /> <br /> ==Abstract==<br /> Looking at the whole Middle Ages, the study of western translation theory was still not systematic. Particularly, the study of translation theory was almost stagnant for a long time after Manlius Boethius put forward the viewpoint of objectivism and pragmatism that paid more attention to practice than theory. Later, the theoretical problems of translation gradually attracted attention mainly in English, German and other national languages. On the one hand, translators repeated the views of Cicero, Horace and Jerome in ancient times; On the other hand, they launched a series of debates on the development direction of national language around the problems of literal translation and free translation, and put forward some new opinions. These opinions can be summarized into two points: (1) translation must strictly imitate the language style and grammar of the Latin original text. In this way, the advantages of the original language will be completely transferred to the target language, and then the target language (referring to the “underdeveloped” national language) will be as elegant and beautiful as Latin. (2) Translation must respect the natural rules of the target language and use the popular spoken language among the people, because only such a language form could be accepted by the people. Translators never agreed on these two opposing views. In Germany, the first view was more popular; In Britain, people generally agree with the second view; In France, Italy, Spain, Russia and other countries, the focus of the debate was not very clear because the contradiction between national languages was not very prominent. In a sense, the translation practice and theoretical research in western countries did not make a real leap until the Renaissance.<br /> <br /> ==摘要==<br /> 综观整个中世纪，西方翻译理论研究仍是没有系统的。特别是在波伊提乌发表了重实践不重理论的客观主义和实用主义的观点之后,翻译理论研究在较长时间里几乎处于停顿状态。后来,主要在英语、德语等民族语言里，翻译的理论问题才又逐渐引起重视。翻译家们一方面重复古代西塞罗、贺拉斯、哲罗姆的观点，一方面又围绕直译与意译的问题，就民族语言的发展方向展开了一系列的争论,并提出了某些新的见解。这些见解归纳起来，主要有两点:(1)翻译必须严格模仿拉丁原文的语言风格和文法。这样做,原文语言的优点就会全盘移人译文语言，进而促使译文语言(指“不发达”的民族语)像原文拉丁语一样高雅优美。(2) 翻译必须尊重译文语言的自然规则,使用百姓中流行的口语,因为只有这样的语言形式才能为人民大众所接受。对于这两个互相对立的观点，翻译家们不曾取得也不可能取得一致的意见。在德国,第一种观点较为流行;在英国,人们普遍赞成第二种观点;在法国、意大利、西班牙、俄罗斯等其他国家,由于有关民族语的矛盾不很突出，因此争论的焦点不甚明确。从某种意义上说，西方各国的翻译实践和理论研究,直至文艺复兴时期才出现真正的飞跃。<br /> ==1.Introduction==<br /> The Middle Ages is an intermediate period of the three traditional divisions of European history—classical era, Middle Ages and modern times. Generally speaking, Middle Ages ranges from the decline and fall of Western Roman Empire in A.D. 476 to the demise of the Eastern Roman Empire in A.D. 1453. Until quite recently, the Middle Ages were perceived as an era of darkness, ignorance, and superstition, but it didn’t mean that translation career in that special period was stagnant. With regard to translation history, the Middle Ages can be divided into three phrases: the incipient stage exemplified by translator Manlius Boethius (480? -524?), the stage of the Toledo School of Translators and the translation of ethnic languages.<br /> In the incipient stage of the Middle Ages, most countries founded in the wreck of the Western Roman Empire had neither made up their own languages nor had annals. Hence, Latin remained the major language for translation and composition. Boethius was the focal point of the translation field in the incipient stage of Middle Ages.<br /> <br /> ==2.The Three Phrases in the Middle Ages==<br /> ===2.1.Translator Manlius Boethius===<br /> Boethius was the most important theologian, politician, philosopher and translator in the Middle Ages. He introduced the basic principles of Aristotle's logic to Western Europe, which caused an upsurge of studying Aristotle's philosophical thought and had a great impact on the academic and theoretical circles in the Middle Ages. His views on translation theory were mainly found in the preface to the translation of Boethius's works.<br /> <br /> ===2.2.The Toledo School of Translators===<br /> With the establishment of various barbarian countries, ethnic regions were gradually defined, ethnic requirements were becoming increasingly stronger and national languages were formed one after another. During this period, although church writers and monks generally continued to write and translate in Latin, the growing requirements of ordinary people for national language were urgent.The Toledo School of Translators emerged under the background of the “Revendication Movement” of the Christian Kingdom in the northern Spain against Muslim conquerors was originated from the national integration and cultural exchange in the Iberian Peninsula in the Middle Ages. Based on the achievements of the Graeco-Arabic translation movement， the development of the Toledo School of Translators reached its peak twice with the support of archbishop Raymond of Toledo and Alfonso X，coming with a large number of classical translation and original works in the ancient Greece and Rome, and promoting the development and maturity of Castilian language and the formation of the Spanish nation. The translation movement was an important bridge between Arab and Islamic cultures for Western Europe, as well as the bridge between the East and West civilization, also was a promotion for the development of the Renaissance. Taking the cultural phenomenon of Toledo School of Translators as a microcosm, the social scene of religious tolerance, national integration and cross-cultural communication in Spain in the Middle Ages provides inspiration for the realization of multicultural symbiosis under the current globalization.<br /> <br /> ===2.3.the Translation of Ethnic Languages===<br /> <br /> ==3.Conclusion==<br /> <br /> ==References==<br /> <br /> =李习长 History of Modern and Contemporary Chinese Translation=<br /> == Abstract==<br /> The development of Chinese translation has a long history. Throughout the history of translation, from the origin of translation, that is, the introduction of Buddhist scripture translation, to the present, Chinese translation can be divided into four stages of development. They are ancient translation history, modern translation history, modern translation history, and contemporary translation history. This article will mainly review the history of modern and contemporary translation, focusing on the three dimensions of translation history, theory, and representatives of translators in various periods. In the rapidly developing contemporary era, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.<br /> <br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =王镇隆 The Brief History of Bible's Chinese translation=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =叶维杰=<br /> =李怡 The History of French translation during the Renaissance)=<br /> == Abstract==<br /> == Key words==<br /> == Introduction==<br /> == ==<br /> == ==<br /> == ==<br /> == Conclusion==<br /> == References==<br /> <br /> =李新星=<br /> ==8.1 Abstract==<br /> ==8.2 Key words==<br /> ==8.3 Introduction==<br /> ==8.4.1.Literature Review==<br /> ==8.5 ....==<br /> ==8.6 3....==<br /> ==8.7 Conclusion==<br /> ==8.8 References==<br /> <br /> =刘沛婷 Western Translation history in Renaissance)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =刘薇 Contemporary American Translation History)=<br /> ==Abstract==<br /> ==Key words==<br /> ==Introduction==<br /> <br /> ==1. Literature Review ==<br /> ==2.==<br /> ==3.==<br /> ==Conclusion==<br /> ==reference==<br /> <br /> =周俊辉 Translation of science and technology in late Qing Dynasty and early Republic of China=<br /> ==Abstract==<br /> ==Keywords==<br /> ==Introduction==<br /> ==Conclusion==<br /> ==References==<br /> <br /> =周玖Translation of Science and Technology in Ancient China=<br /> <br /> =钟雨露Western translation history in the Old Ages=<br /> <br /> =钟义菲 The Chinese Translation History in Mordern Age=<br /> ==Abstract==<br /> Since the middle of the 19th century, translation has gradually become a tool for people resolved to save the country from extinction. The spread of the large number of translation works has broadened the ways for the public, especially the intellectuals, to learn the west. In the meantime, it has also changed the social climate. The invasion of western civilization, translators' spontaneous development of translation activities and the passivity of national politics made Chinese society enter an important period of western learning translation, especially around the period of Opium War.<br /> <br /> The cause of translation in modem China coincided with the Chinese people's struggle against aggression. After the Opium War, China had to open the door. China had to end its isolation and began to face the outside world directly. However, the prolonged blockade made China lag behind the western world. Modem politics, economy, diplomacy and cultural activities are closely related to translation, which plays an indispensable role in history.<br /> <br /> The theme and source of the original translation often reflect the development trend of modem Chinese ideology and the direction of government policy. As for the nature and quantity of translation books in different periods, we can also see the motivation of translation books, the general trend of intellectual interests, and the impact of the dissemination in society.<br /> <br /> The time clue of this article is from the Opium War to the May Fourth Movement, briefly introducing the translation and the translator, emphasizing its emergence background and several important period of development, research and analysis of western culture reflected in translation  works in modem Chinese history, the change of Chinese people’s thoughts in translation and the influence of modem translation on Chinese society.<br /> <br /> This paper is divided into three chapters. The first chapter introduces the emergence, importance and main characteristics of modem translation works, then reviews the emergence of modem translation works, emphasizes their importance, and briefly introduces representative translation works. The second chapter introduces the background of translation works and translation climax stages of western books, studies the main characteristics and development trend of translation in each period. The third chapter studies the influence and performance of modem translation on people's ideology and social life through the description in translation works. This paper focuses on the development of modem translation, the important role of translation in Chinese history, and the specific impact of translation on modem society.<br /> <br /> ==Key words==<br /> Modern Translation，Translation，Social Life，Ideology<br /> <br /> ==Introduction==<br /> Around the middle of the 19th century, The Western invasion brought new knowledge. The Westernization Movement sent a large number of international students to study abroad and translated a large number of books for military purposes.The Qing government decayed, and was tired of the invasion of foreign enemies, the war repeatedly failed. After the Sino-Japanese War in 1894, faced with internal and external troubles, far-sighted people knew that they could not rely on the Qing government, so they devoted themselves to writing novels. Many people accepted and spread Western culture through translating books. The importance of translation was recognized by the development of journalism, media, and provident men influenced by the Western culture at that time. In this social context, people have criticized the corruption of government through literature and translation.<br /> <br /> Modern China began in the Opium War in 1840. It was a special period in Chinese history. During this period, the Chinese were attacked by foreign guns, as well as by foreign culture and foreign education. Especially after the Sino-Japanese War, the Chinese people were greatly shocked psychologically, and people began to realize that the West was more advanced than China in political, economic, cultural and other aspects, which was providing a great opportunity for the introduction of translation literature. Translators at that time also hoped to translate the western advanced scientific knowledge to the Chinese people so that they could broaden their horizons and innovate their ideas. During the Reform Movement of 1898, Liang Qichao advocated publicizing political ideas by translating foreign political novels to transform the society. He believed that the incredible power of novels was &quot;enough to dominate people's psychology and could change the society of one generation.&quot; Based on the translation of the novel, Liang Qichao gave the novel new significance and mission. He put forward the idea of improving the novel, with the famous ones such as The Beauty Adventures and The Fifteen Little Heroes, which promoted the process of novel revolution and the prosperity and development of the translating novels. Yan Fu translated works such as Heaven and Yuan Fu. His translation had a great influence at that time and was the most important enlightenment translation in China in the 20th century. In the translation of Heaven, Yan Fu proposed three difficulties: Faithfulness, Expressiveness and Elegance. It was advocated by many literary writers at that time and used as the theoretical basis for their translation. The concept of &quot;natural selection: the fittest to survive&quot; conveyed in Yan Fu's Heaven woke people up from the dream of the heavenly world. There are more famous translation works such as Lin Shu’s The Lady of the Camellias, Black slaves call for heaven record and so on. It had an important influence on the change of people's concept. People are not  limited to the traditional concept of marriage and love, and the concept of freedom and equality gradually spread. Under the prevalence of translation works, traditional values, such as emphasizing agriculture and suppressing business, men being superior to women, gradually lost their status and were gradually replaced by new ideas. <br /> <br /> The paper mainly includes three chapters: First, modern translation works and the overview of translators. Second, the background and climax of modern translation works. Third, the impact of modern translation on social life. In the modern Chinese literary circle, there was a wave of translation in western books, and the translation activities of foreign works were unprecedentedly prosperous.The emergence of a large number of translation works has also caused a large influx of foreign cultural ideas. Under the translation of domestic scholars, the translators not only conveyed the literary nature of foreign works, but also expressed their translation purpose through translation language and techniques, and had a huge impact on Chinese social life at that time. Academia research is more aimed at the overview of modern translation works and its prosperity, but little research on its impact on national social life. This paper analyzes the wide variety of materials and works to detail the influence of modern translation on social life.<br /> <br /> ==1. Literature review==<br /> ==2. ==<br /> ==3. ==<br /> ==Conclusion==<br /> ==Reference==<br /> <br /> =魏楚璇: Western translation history in the Modern Age=<br /> =Mahzad Heydarian: Where Persian Language Meets Translation=<br /> <br /> This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed. <br /> <br /> Key Words: Translation history, Persian language, Arabic influence, Medieval era <br /> <br /> Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.<br /> <br /> Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).<br /> <br /> To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493). <br /> <br /> Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.<br /> <br /> Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.<br /> <br /> The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.<br /> <br /> =Akira Jantarat：History of Chinese-Thai Translation=<br /> ==Abstract==<br /> <br /> Translation has been around for a long time. Because people on this planet have different languages and cultures. However, historical evidence suggests that shortly after the birth of human civilization, Humans have begun to know the translation. The first translation is evidenced around 3000 BC. In the early days of translation, there were no theories of scholarly ideas, so translations were the subject of philosophers, poets, or aristocracy. Most of the translations are related to religion or literature. and as the translation becomes more extensive the scope of translation is expanding. The translation is no longer limited to sages. but has become a tool to promote the exchange of knowledge in various fields between people who use different languages There are different cultures and different lifestyles.<br /> However, the relationship between China and Thailand in history dates back to around the Han Dynasty or the Tang Dynasty, which is considered the most prosperous and golden age in literature. causing literature, art, and literature to be transmitted to neighboring countries including Thailand Thus, in those days, Thailand had to translate literature and literature from Chinese into Thai. and other translation works have been produced until the present but if counted by time How did Chinese-Thai translations begin? What is the story of each era? And what role did famous translations of that era play in its long history? This article will provide answers to those who are searching for these questions.<br /> This article will divide the topics according to important eras. It will talk about the beginning of translation from Chinese into Thai. Famous stories or translations of each era , including the role of translation, have impacted society and the way people live in the present. including the relationship between the two countries Therefore, we cannot deny that translation has played a very important and important role in Chinese and Thai history.<br /> <br /> ==Key words==<br /> <br /> 翻译，中泰翻译，翻译历史<br /> <br /> ==Introduction==<br /> <br /> == 1.1 Wei Jin Southern and Northern Dynasty ==<br /> <br /> Wei Jin Southern and Northern era is the era that corresponds to the Ayutthaya period of Thailand. Although at that time in China Buddhism was revered. but is still limited in a narrow circle is among the civil servants and the upper classes It is not widespread among the people of the city. Chinese-Thai translations in that era were mostly translations in the field of Buddhist scriptures (Ma 1986:1) Because the translation of Buddhist scriptures at that time was considered a bridge in the exchange between Chinese and Thai Buddhists. thus promoting the development of Buddhist cultural works of both countries. Therefore, at that time, most of the translations were made to the translation of Buddhist scriptures, such as the Mandala of the guru and the translation of the Phra Bharat. It can be considered that Wei Jinnan Bei Chao is a historic moment for the prosperous exchange of Buddhist culture between China and Thailand.<br /> <br /> == 1.2 Sui and Tang Dynasty to Qing Dynasty ==<br /> <br /> From the Ming dynasty to this moment, there have been some of the most frequent exchanges and visits between the two sides in the history of China-Siamese relations. In addition to coming to politics, economy, relationships, Coming to the exchange of arts, culture is becoming more frequent. Since the Sui dynasty, Chinese-Thai translations are not limited to religious culture only. but also related to diplomatic relations between the two countries. During this period of the Ming dynasty, A place to teach the Thai language was established in China named “暹罗馆”（xianluoguan）. It was added to &quot;四夷馆&quot; （siyiguan）, where the establishment of this language teaching facility led to diplomatic exchanges. and exchange students and is considered to cultivate the ability to translate Chinese into Thai.<br /> The establishment of this language teaching facility not only cultivates students' ability to translate languages. But it is also considered a cultural exchange between the two countries. First, the ambassador in “四夷馆” (siyigaun) gave the people of the Ming dynasty an opportunity to learn and understand the culture of Thailand. It is a platform for cultural exchange between the two countries. Thailand has divided learning into 18 chapters so that Chinese translators can learn quickly. And there are two books translated at that time, is “华夷译语”(huayiyiyu) and “暹罗馆译语”(xianluoguanyiyu)<br /> In this age, the Romance of the Three Kingdoms novel is considered a very famous translation work. The coming of Romance of the Three Kingdoms novel has many different assumptions. Some say that Chinese people bring to Thailand. In the Ayutthaya period And have some evidence that the King Buddha Yot Fa Chulalok the Great (Rama I) of Thailand Ordered to translate two books of Chinese chronicles: 1 Sai Han 1 and 1 the Romance of the Three Kingdoms novel.<br /> The nature of translating a book from Chinese into Thai in ancient times was quite difficult. Because those who are proficient in Chinese are not proficient in the Thai language. Thai experts do not know Chinese. In translation, it requires the cooperation of both parties to translate together. Chinese expert department Translating the content out for the scribes to take notes on paper. And later, Thai language specialists bring the content that has been written and compiled into the Thai language again. to rearrange the words so that the words are beautiful and neat Therefore when Thai people read the legend of the Three Kingdoms. That version feels that the expressions are neat, consistent, easy to read The Three Kingdoms of China that Thailand has translated are of two types. because of has different translators. <br /> The novel Romance of the Three Kingdoms that mentioned above. It played a huge role in the people of that era. Because the plot in the Three Kingdoms novel reflects many concepts. whether it reflects the idea of ​​war in China values ​​in social beliefs of people society or even the customs and traditions of Chinese society, For this reason, the novel The Three Kingdoms became famous. and has been translated into Thai From the past to the present, the literature of China has influenced the feelings and minds of the general public, including the Thai people, whether the literary power will affect whether or not it depends on the values ​​and social conditions at that time.<br /> <br /> == 1.3 1949 to 1975 years ==<br /> == 1.4 After the establishment of diplomatic relations between China and Thailand in 1975 ==<br /> == 1.5 Since the 21st century ==<br /> <br /> ==Conclusion==<br /> ==References==<br /> <br /> =Jawad Ahmad：=<br /> ==Abstract==<br /> Humans live in a diverse environment, and communication is at the centre of human community, with language serving as the means of communication. In a society characterized by globalization and global connectivity, there is a strong desire for individuals of many cultures and languages to understand one another. Translation fulfills this need in the scarcity of a shared global language for everybody. When it comes to communicating ideas and knowledge between languages, translation is essential. This study seeks to provide a broad historical overview of translation studies and common techniques in the west from ancient times to the present, in the form of a temporal survey that includes significant theoretical advancements, with an emphasis on approaches established during the modern period.<br /> <br /> ==Keywords==<br /> Translation, History, Theories, Approaches<br /> <br /> ==Introduction==<br /> To convert or turn from one set of patterns to someone else is to transfer or turn by one set of symbols to another; is translation. But what is the history of translation? Despite the fact that researchers and scholars have long contested the history of translation, it is unanimously acknowledged that translation predates the Bible. Translation has been evolving since the dawn of human contact, and it is now more than ever permitting cross-cultural connections, trade, economic globalization, and knowledge sharing through time. The globe has become more of a melting pot because to translation. As a result, translation becomes a more important function, covering many philosophies, mediums, and cultures.<br /> James S. Holmes, an American-Dutch poet and poet translator, invented the term &quot;Translation Studies&quot; in his foundational work &quot;The Name and Nature of Translation Studies&quot; (1972). <br /> Holmes translated several works by Dutch and Belgian poets into English while producing his own poetry.<br /> The method of transforming the language that is recorded being spoken in another language is known as translation. In a broad sense, translation can be described as a word, phrase, or sentence in another language that has the same meaning as the original.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> If we think about the translation that is not so simple, to translate a single word from one language to another but it describes the difference theory, applications and different translation. <br /> Translation studies are the linguistics discipline that deals with the theory, description and application of translation.<br /> Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.<br /> <br /> A mental process in which the meaning of a particular linguistic conversation is transferred from one language to another is known as translation. <br /> It is the process of converting linguistic entities from one language to their equivalents in <br /> One another. Translation is both a method and a finished thing.<br /> Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.[1] The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. These lines have been taken from the (Wikipedia). Simply we can say in translation that a text or word translate from one place to another. As I mentioned in the above paragraph and the area of translation studies draws together research from linguistics, literary studies, history, anthropology, psychology, and economics. Of course, translation is a rewrite of an original text whatever their goal, all rewritings reflect a certain ideology and poetics, and as a result, modify literature to work in a specific way.English is the most widely spoken language on the planet. <br /> As a result, one may doubt the value of translation and wonder here we have a raised question regarding the English language; the question is why everyone doesn't just speak English?<br /> However, the truth is that not everyone can speak English, and even fewer can speak it well enough to converse successfully, and perhaps more crucially, language is much more than just the exchange of words. <br /> It's also a reflection of one's culture, society, and faith. <br /> As a result, promoting a global language will almost certainly result in the loss of culture and legacy transmitted through national languages.The transmission of information, knowledge, and ideas necessitates the use of translation. <br /> It's a must for effective and sympathetic cross-cultural communication. <br /> As a result, translation is essential for societal peace and harmony.<br /> Translation is also the one and only way for people to learn about new works that will widen their horizons. <br /> As an illustration for example:<br /> <br /> Throughout the middle Ages, Arabic interpreters were able to care for the concepts of ancient Greek thinkers alive.<br /> The bible has been translated into at least 531 languages.<br /> English speakers may learn from some of the world's top educators through TED Sessions (Technology,Entertainment, design) open translation programmes,which allow people all across the world to comprehend their talks.<br /> Sports teams and organisations use translation to overcome linguistic barriers and cross international borders. To be continued...<br /> ......<br /> <br /> =Benjamin Wellsand：=<br /> <br /> ==Title: Bible Translation in the History of Christianity==<br /> <br /> ==Abstract== The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all of this translation effort? The present work will explain the rationale behind the perceived need for translation. It will also deal with key moments within biblical translation history and what impact it had on the church. <br /> ==Key Words==<br /> Grassroots theology—the lived experience of the church that then develops into a theological framework<br /> Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form<br /> Heart language—the native language of a person from which the deepest emotional meanings are expressed<br /> <br /> ==Introduction==<br /> Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others (cf. Acts 2.7-11). The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation (Rev. 5.9).” The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day[1]. Whereas Buddhists and Muslims identify the sacred texts and faiths inseparably from the original languages of Sanskrit or Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.<br /> <br /> On a historical basis, the Christian faith has been criticized in regard to colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portugese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portugese missionaries were associated with the politics and ousted from the country. They were ousted under the accusations of encouraging the eating of horses and cows, misleading people through science and medicine, and trading Japanese slaves (l. 1064).” Although the missionaries had done no such things, they were targeted with the accusations along with the Portuguese government.<br /> <br /> There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress. In 1879, the magistrate of Gatberg declared:<br /> It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves (p80).<br /> <br /> There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:<br /> The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity (1987:333). <br /> The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication. <br /> <br /> Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning (p73).” George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy (Loewenberg, p102).” Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (2006:9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking (p.90).”<br /> <br /> Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism (Hiebert p69).” And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture. <br /> <br /> Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy (Isa. 35.5-6).” They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim. 2.5).” The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.<br /> <br /> Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart (p13).” The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness (p74). What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.<br /> <br /> The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus (cf. Eph. 2.1-7). That experience involves a love for God with all of one’s heart, soul, mind, and strength (cf. Mk. 12.30). What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.<br /> <br /> <br /> [1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question (See 2005:161-162).<br /> <br /> ==1. The Early Church And Translation==<br /> <br /> ==3. Motivation and Opposition to Translation in the Middle Ages==<br /> <br /> ==4. Defining Forms of Biblical Translation==<br /> <br /> ==Conclusion==<br /> ==References==<br /> Carroll, John B., ed. 1956. Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf. Cambridge: MIT Press.<br /> Carson, D. A. &amp; Douglas J. Moo. 2005. An Introduction to the New Testament. Grand Rapids: Zondervan.<br /> Chan, Simon. 2014. Grassroots Asian Theology: Thinking the Faith from the Ground Up. Downers Grove: InterVarsity Press.<br /> Dignan, Randy. 2020. Heart Language: Let’s Communicate Like Jesus and Change the World! Daphne: River Birch Press.<br /> Doughill, John. 2012. In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival. Rutland: Tuttle Publishing.<br /> Hiebert, Paul G. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids: Baker Academic.<br /> Fujimura, Makoto. 2016. Silence and Beauty: Hidden Faith Born of Suffering. Downers Grove: InterVarsity Press.<br /> Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.<br /> Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation. <br /> Warneck, Gustav. 1888. Modern Missions and Culture: Their Mutual Relations. Edinburgh: James Gemmell.</div>

Huang Zhuliang https://bou.de/u/index.php?title=Introduction_to_Translation_Studies_2021&diff=127236 2021-11-16T11:48:16Z

<p>Huang Zhuliang: /* Final exam class projects */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|This course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|all homework webpages]] [[20220112_final_exam|final exam page]]<br /> <br /> Welcome to our course website '''Introduction to Translation Studies 2021'''. Whenever you visit this site, please see if there is anything in English not yet translated into Chinese and make a Chinese translation beneath (one paragraph English, one paragraph Chinese). Any correction or improvement of earlier translations is mostly welcome!<br /> <br /> 欢迎访问我们“翻译导论课”的网页。…………<br /> <br /> =Session 1 Sep 26, 2021=<br /> Today is international day of languages!<br /> <br /> Introduction to the course. Organizational things. Working with the Wiki.<br /> ==Organizational Things==<br /> *Please register for the Course Wiki http://bit.ly/WIKIREG. Username is your Pinyin Name (“Wang Jianguo” – no Chinese characters) and email, for your real name also write your Pinyin Name (Wang Jianguo), no Chinese characters. If the name is taken, write &quot;Wang Jianguo1&quot;. Write a sentence about yourself in the bio info. Please check the box that you abide to the Terms of Service and type in the password “wikicaptcha”. You will receive an email with a link. Please confirm the link. After confirmation, please allow a few days that I can approve your username. After that, you can access the course wiki http://bit.ly/TransStud and edit the contents. You need to edit the course website every week to prepare the upcoming session. <br /> *Please prepare each session during the week before, so that you come prepared to class.<br /> *In the WeChat group, please write your name as &quot;Wang Jianguo 王建国 21级 英语口译&quot;. If possible, please use a profile photo of yourself where you can be recognized. 麻烦各位同学修改一下自己的备注，改成自己的姓名（拼音、汉字、21级、方向）就好。<br /> *We meet Wednesdays 7 pm - 8:40 pm online on http://bit.ly/ZOOMCOURSE (573 941 6744, course). Please leave your camera ON, so that we actually see each other. In the classroom, we also see each other.<br /> *Please note that you can only participate with a good internet connection, with a smart device which is able to run Zoom and with a running camera. Therefore, please make sure that you have a working device. If your phone’s camera is broken, please borrow a different phone or contact us that we can help you to get a second hand phone for free.<br /> * Please take the weekly survey http://bit.ly/EU-SURVEY<br /> * Please store the pdf material you get from the teacher. Please prepare the material for each session in advance.<br /> <br /> ==Edits==<br /> Every student is required to edit something every week. This can be:<br /> * Translate any English paragraph on this website from English to Chinese.<br /> * Correct an earlier translation of your fellow student beneath.<br /> * Prepare an article (please link to from this page) and/or a powerpoint (please upload here) on a topic you will present during the semester.<br /> * Prepare the final exam paper as early as possible by writing a chapter for a book on &quot;History of Translations&quot;, &quot;History of Translation Theories&quot;, &quot;Machine translation - A challenge or a chance for human translators?&quot;, &quot;Culture loaded words&quot;, &quot;The cultural turn in Translation History&quot;, &quot;Appropriateness Theory&quot; ... For this, please organize yourself, find groups who want to write the same book together, and think together about the necessary chapters and the structure etc. of the book. The paper needs to be delivered until November 1. Then we jointly work on copy editing, grading etc.<br /> * The Teaching Assistants should write the grades every week in a table, so that you can see the results of your quizzes/surveys etc., your performance in class and final exam paper grades.<br /> <br /> ==Topics, Sessions and Material==<br /> <br /> '''Which paper or book should I read to prepare my presentation?'''<br /> <br /> Please also mention in this list beneath, '''who''' is presenting the topic with '''ppt''' and '''handout'''.<br /> <br /> 1 Sep 26 Introduction <br /> <br /> 2 Sep 29 Emergence I<br /> *Teacher presentation<br /> <br /> 3 Oct 13 Emergence II<br /> *3a Xu, Jun 许钧, Mu Lei 穆雷. &quot;翻译学概论 [Introduction to Translation Studies].&quot; 南京: 译林出版社2009:195 pp., here 180-192.<br /> *3b=7c Tan, Zaixi 谭载喜. Translation Studies 翻译学. 复旦大学出版社, 2017, here the beginning about the emergence<br /> <br /> 4 Oct 20 History of Translation <br /> *4a History of Western Translation 谭载喜.西方翻译简史[M]. 北京:商务印书馆, 1991年.<br /> *4b History of Translation in China – before May Fourth 马祖毅. 中国翻译简史——“五四”以前部分（修订本）[M]. 中国对外翻译出版公司，1998年.<br /> <br /> 5 Oct 27 Early understanding<br /> <br /> The early understanding next session refers to the very early theoretical understanding of the Translation process from ancient times until Maybe up to the middle of the 20th century. There are no elaborated theories yet, but at least some discussions About principles, strategies etc.<br /> <br /> *5a Holmes, James. 1972. The Name and Nature of Translation Studies. Papers on Literary Translation and Translation Studies[M]. Amsterdam: Rodopi, 1988: 67-80.<br /> *5b Sourcebook Lefevere, Andre. Translation, History and Culture: A Sourcebook[M]. London and New York：Routledge, 1990.<br /> *5c Textbook Newmark, Peter. A Text Book of Translation[M]. UK: Prentice Hall International Ltd, 1988.<br /> *5d Translation Basics 刘宓庆. 翻译基础[M]. 上海：华东师范大学出版社，2008年.<br /> <br /> 6 Nov 3 Linguistics and Equivalence (Nida)<br /> *6a Early linguistic theory Catford, J. A Linguistic Theory of Translation[M]. London: Oxford University Press, 1965.<br /> *6b Early important understanding Nida, E. A. Toward a Science of Translating[M]. Leiden: E. J. Brill, 1964.<br /> <br /> 7 Nov 10 Translation Studies<br /> *7a Bassnett, Susan. Translation Studies[M]. London and New York: Methuen, 1980. <br /> *7b Translation Studies 许钧，穆雷. 翻译学概论[M]. 南京：译林出版社，2009年.<br /> *7c=3b Tan Zaixi 谭载喜. Translation Studies 翻译学[M]. 武汉：湖北教育出版社，2000年. (the 2nd part contains a lot of English papers)<br /> *7d Categories of Contemporary Western Translation Studies 2002_Pan_Wenguo_潘文国_当代西方的翻译学研究_2002<br /> <br /> 8 Nov 17 Translation Theories<br /> *8a Western theory 刘军平. 西方翻译理论通史[M]. 武汉：武汉大学出版社，2009年.<br /> *8b Theories Gentzler, E. Contemporary Translation Theories[M]. London and New York: Routledge, 1993.<br /> *8c Contemp. West. theories 廖七一. 当代西方翻译理论探索[M]. 南京：译林出版社, 2000年.<br /> *8d Xu, Jun 许钧. Translation Theories 翻译论. 湖北教育出版社, 2003<br /> *8e Pan_Wenguo_Cont_West_Trans_Stud_当代西方的翻译学研究_兼谈_翻译学的学科性问题_潘文国<br /> <br /> 9 Nov 24 History of Chinese Translation Theories<br /> *9a 陈福康.中国译学理论史稿（修订本）[M]. 上海：上海外语教育出版社，2000年.<br /> *9b 许钧. 翻译论[M]. 武汉：湖北教育出版社，2003年.<br /> <br /> 10 Dec 1 Appropriateness Theory<br /> *10a Moratto, Woesler: Current Dynamics, Springer 2021<br /> <br /> 11 Dec 8 Methods and Style<br /> *11a Methods Wilss, Wolfram. The Science of Translation: Problems and Methods[M]. Gunter Narr Verlag Tubinger, 1982.<br /> *11b Style 刘宓庆. 文体与翻译[M]. 北京：中国对外翻译出版公司：北京，1998年.<br /> *11c Trans_Stud_Problems_and_Methods_翻译学问题与方法<br /> <br /> 12 Dec 15 Theory and Practice <br /> *12a Bell, Roger T. Translation and Translating: Theory and Practice[M]. London and New York: Longman, 1991.<br /> *12b Theory and Practice Munday, Jermy. Introducing Translation Studies: Theories and Applications[M]. London and NewYork: Routledge, 2001.<br /> *12c Theory and Practice Nida, Eugene A. and Charles R. Taber. The Theory and Practice of Translation[M]. Leiden: E. J. Brill, 1969.<br /> <br /> 13 Dec 22 Decriptive Studies, Culture, Invisibility, Constructivism<br /> *13a “descriptive” Toury, Gideon. Descriptive Translation Studies and Beyond[M]. Amsterdam/ Philadelphia: John BenjaminB Publishing company, 1995.<br /> *13b Culture Toury, Gideon. Translation Across Cultures[M]. NewDelhi: Bahri Publications, 1987.<br /> *13c Invisibility Venuti, L. The Translator 's Invisibility[M]. London and NewYork: Routledge, 1995.<br /> *13d Constructivism Research 易经. 翻译学体系构建研究[M]. 北京：外语教学与研究出版社，2012年.<br /> *13e Art or Science? Different papers by Huang Zhending Trans_Stud_Art_and_Scient_Theory_翻译学艺术论与科学论的统一<br /> <br /> 14 Dec 29 East-West Comparison<br /> *14a East-West comparison 刘宓庆. 中西翻译思想比较研究[M]. 北京：中国对外翻译出版公司, 2005年.<br /> *14b English-Chinese TS 蒋坚松. 英汉对比与汉译英研究[M]. 长沙：湖南人民出版社，2002年.<br /> <br /> 15 Jan 5 Review in Preparation of final exam<br /> <br /> 16 Jan 12 Final Exam<br /> <br /> Please download several pdfs with monographs and articles about translation studies history and theories from our WeChat group.<br /> <br /> *Bassnett, Susan. Translation studies. Routledge, 2013<br /> *Bell, Roger T., and Christopher Candlin. Translation and translating: Theory and practice. Vol. 298. London: Longman, 1991 <br /> *Catford, John Cunnison. A linguistic theory of translation. Oxford University Press, 1978.<br /> *Chen, Fukang. &quot;Zhongguo yixue lilun shi gao (A History of Chinese Translation Theory).&quot; (1992).<br /> *Gentzler, Edwin. Contemporary translation theories. Vol. 21. Multilingual Matters, 2001.<br /> *Holmes, James S. The name and nature of translation studies. Translation Studies Section, Department of General Literary Studies, University of Amsterdam, 1975.<br /> *Huang, Chending黄振定. &quot;文学翻译评价的科学性及其科学论.&quot; 外国语 4 (1999): 49-56.<br /> *Huang, Chending 黄振定. &quot;翻译学是一门人文科学.&quot; 外语与外语教学 2 (1999): 33-35.<br /> *Huang, Chending 黄振定.翻译学: 艺术论与科学论的统一. 上海外语教育出版社, 2008<br /> *Lefevere, André, ed. Translation/history/culture: A sourcebook. Routledge, 2002.<br /> *Munday, Jeremy. Introducing Translation Studies: Theories and Applications, Routledge 2013<br /> *Nida, Eugene Albert, and Charles Russell Taber, eds. The theory and practice of translation. Vol. 8. Brill Archive, 1982.<br /> *Nida, Eugene Albert. Toward a science of translating: with special reference to principles and procedures involved in Bible translating. Brill Archive, 1964.<br /> *Pan Wenguo 潘文国. &quot;当代西方的翻译学研究——兼谈 “翻译学” 的学科性问题.&quot; 中国翻译 23.1 (2002): 31-34.<br /> *Tan, Zaixi 谭载喜. Translation Studies 翻译学. 复旦大学出版社, 2017<br /> *Toury, Gideon. &quot;Descriptive Translation Studies–and beyond John Benjamins Publishing Company.&quot; Amsterdam/Philadelphia (1995).<br /> *Venuti, Lawrence. The translator's invisibility: A history of translation. Routledge, 2017.<br /> *Wilss, Wolfram. The science of translation: problems and methods. Vol. 180. John Benjamins Pub Co, 1982. 翻译学问题与方法 Shanghai: SFLEP (2001).<br /> *Xu, Jun 许钧, Mu Lei 穆雷. &quot;翻译学概论 [Introduction to Translation Studies].&quot; 南京: 译林出版社 10 (2009): 180-192.<br /> *Xu, Jun 许钧. Translation Theories 翻译论. 湖北教育出版社, 2003<br /> *Zhao, Wei 赵巍. &quot;翻译学学科性质与研究方法反思.&quot; 解放军外国语学院学报 28.6 (2005): 69-72.<br /> <br /> (We use Chicago Social Sciences Citation Style [https://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-2.html Chicago Style].)<br /> <br /> ==Final exam class projects==<br /> <br /> Please help to edit one of the following book publications (please write your name behind the topics and organize the book with a proposal for the press and a chapter in the form of a journal paper by each participant):<br /> *[[History of Translation Studies]] (Sample from last year.)<br /> *[[History of Translations]] <br /> 刘胜楠 (western translation history in the Middle Age) 李习长 (Science and technology translation in the late Ming and early Qing Dynasties) 黄柱梁（The translation of Buddihist Sutra in China） 王镇隆 叶维杰 李雯( The Translation theory after the establishment of the People's Republic of China)李怡(Modern Western Translation History) 李新星 刘沛婷(Western Translation history in Renaissance) 刘薇(Contemporary American Translation History) 周俊辉 周玖 钟雨露 钟义菲 魏楚璇(western translation history in the modern and contemporary Age)<br /> *[[History of Translation Theories]] 李瑞洋（Development of Translation Theories in Modern China）、陈心怡 张扬、曾俊霖 张怡然(History of Translation Theories from early Russia to the Soviet Union) 尹媛（The Brief Introduction of American structural school of translation theory) 李双 杨堃 刘运心 魏兆妍(The Development of Humanism Trend in Western Translation Theory) 吴婧悦(History of Translation Theories in the Soviet Union) 杨爱江<br /> *[[Machine translation]] - A challenge or a chance for human translators? 卫怡雯 吴映红 肖毅瑶 王李菲 徐敏赟 颜莉莉 颜静 谢佳芬 熊敏 陈惠妮 蔡珠凤 陈湘琼<br /> *[[Culture loaded words]] 羊叶（中文电影英译字幕中文化负载词的翻译——以《霸王别姬》为例）、谢庆琳、罗曦（The translation methods of culture loaded words） 何芩、孙雅诗、杜莉娜（跨文化交际视角下旅游文本中文化负载词的英汉翻译研究）、宫博雅（俄语成语中文化负载词的中文翻译分析）、周小雪(《药》英日译本中文化负载词的翻译对比研究）、付诗雨（博物馆文物解说词中文化负载词的日译研究）、丁旋(从纽马克翻译理论看许渊冲版《鹊桥仙》中文化负载词的翻译)、高蜜、殷慧珍、程杨、胡舒情<br /> *[[The cultural turn]] in Translation History 金晓童 李爱璇 李文璇 黄锦云 李姗 黄逸妍<br /> *[[Appropriateness Theory]] - Ei Mon Kyaw (Creating Appropriateness Theory). I need more students here. You can write papers criticizing existing theories here and suggest what needs to be improved to develop a new theory! This is cutting edge research here! I expect the best students to participate and we may try to submit the papers to real academic journals!Ei Mon Kyaw (Creating Appropriateness Theory). 殷美达 易扬帆<br /> *[[Translation types, strategies, styles, methods]] 刘晓（纽马克翻译理论指导下旅游文本中翻译策略与翻译技巧的使用——以''Everglades National Park, Florida (Excerpt)''为例） 刘越 毛雅文 毛优（俄语政论语体翻译策略及翻译技巧的使用——以“2019年俄罗斯政府工作报告”为例 彭瑞雪 秦建安（功能对等翻译视角下的鲁迅散文翻译研究——以杨、戴夫妇的《孔乙己》英译本为例） 颜子涵 邝艳丽 阳佳颖 杨柳青<br /> *[[Aesthetic Appreciation of Literary Translations]] 朱素珍 邹岳丽 邱婷婷(Three beauties embodied in Xu Yuanchong's English translation of ''Tang Poetry'')<br /> *[[Translation Theories Apllied to Literary Translations]] 周巧 付红岩 詹若萱（Chinese Translation of Subtitles of &quot;Jane Eyre&quot; from the Perspective of Functional Equivalence Theory）<br /> *[[Comparative Studies in Translation]] 石丽青 牟一心 饶金盈 罗安怡 马新 王逸凡 张秋怡<br /> <br /> (We use Chicago Social Sciences Citation Style [https://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-2.html Chicago Style].)<br /> <br /> ==Schedule==<br /> Please add your name, presentation form (ppt, handout) and subtopic here.<br /> <br /> '''All sessions''': <br /> *1 Sep 26 Introduction<br /> *2 Sep 29 Emergence I<br /> *3 Oct 13 Emergence II <br /> (中国翻译的起源 The Emergence of Translation Studies in China) ppt by Chen Xiangqiong 陈湘琼 and handout by Xie Qinglin 谢庆琳. <br /> (机器翻译的起源与发展 The Origin of Machine Translation) ppt by Yan Jing 颜静 and handout by Xu Minyun 徐敏赟.<br /> <br /> *4 Oct 20 History of Translation <br /> (中国翻译简史 The Brief History of Chinese Translation) ppt by Hu Shuqing 胡舒情 and handout by Gong Boya 宫博雅. <br /> (西方翻译简史 The Brief History of Western Translation) ppt by Ding Xuan 丁旋 and handout by Fu Shiyu 付诗雨.<br /> (中国译场中佛经翻译的历史 The History of Buddhist Scripture Translation in Chinese Translation Center) PPT by Ye Weijie 叶维杰 and handout by Wang Zhenlong 王镇隆. <br /> (中国诗歌翻译简史 A Brief History of Chinese Poetry Translation) ppt by Rao Jinying 饶金盈 202120081520 and handout by Mou Yixin 牟一心.<br /> (2000年以来的大中华文库翻译历史 The Translation History of Library of Chinese Classics Since 2000) ppt by Zhang Yang 张扬 and handout by Zeng Junlin曾俊霖.<br /> <br /> *5 Oct 27 Early understanding <br /> The early understanding next session refers to the very early theoretical understanding of the Translation process from ancient times until Maybe up to the middle of the 20th century. There are no elaborated theories yet, but at least some discussions About principles, strategies etc.<br /> (佛经翻译的文质之争 The Debates Between Wen and Zhi on Buddhist Scriptures Translation) ppt by He Qin 何芩 202120081489 and handout by Gao Mi高蜜.<br /> (林语堂的翻译 Translation by Lin Yutang) ppt by Xie Jiafen 谢佳芬 and handout by Yan Lili 颜莉莉.<br /> <br /> *6 Nov 3 Linguistics and Equivalence (Nida) &lt;span style=&quot;color:red&quot;&gt;<br /> (J.C.Catford's Translation Equivalence Theory) ppt by Huang Yiyan 黄逸妍 and handout by Huang Jinyun 黄锦云.<br /> (Two Types of Equivalence by Eugene A. Nida) ppt by Du Lina 杜莉娜 and handout by Ma Xin 马新.<br /> (The Three Essences of Functional Equivalence and Its Application) ppt by Yi Yangfan 易扬帆 and handout by Yin Yuan 尹媛.<br /> (Eugene Nida's Principles of Correspondence Theory) ppt by Chen Huini 陈慧妮 and handout by Cai Zhufeng 蔡珠凤.<br /> <br /> *6 Nov 10 Translation Studies<br /> (Newmark)ppt by 李姗 and hanout by 李文璇.<br /> (The name and nature of translation studies) ppt by 刘胜楠 and handout by 李怡.<br /> (Jakobson's translation theory) ppt by 熊敏 and handout by 孙雅诗<br /> () ppt by 肖毅瑶 and handout by 吴映红.<br /> (On Lin Yutang's Translation Aesthetics) ppt by 罗安怡 and handout by 石丽青<br /> () ppt by Mahzad Heydarian and hangdout by Mahzad Heydarian.<br /> <br /> *8 Nov 17 Translation Theories <br /> (Translation Theories of Peter Newmark)ppt by 刘晓 and handout by 刘越<br /> (Translation Theories of George Steiner)ppt by 杨柳青 and handout by 殷慧珍<br /> (严复翻译理论 Translation Theories of YanFu) ppt by王李菲 and handout by 魏楚璇.<br /> (The functional translation theory of Reiss and Vermeer)ppt by 彭瑞雪 and handout by 秦建安.<br /> (Traslation Theoires of Xuyuanchong) ppt by 周清 and handout by 邹岳丽.<br /> <br /> *9 Nov 24 History of Chinese Translation Theories <br /> (中国清代翻译理论史History of Chinese translation theories of Qing Dynasty)ppt by Cheng Yang 程杨 handout by Li Shuang 李双<br /> (Theories after 1912) ppt by 邱婷婷 handout by 卫怡雯<br /> (theory of modern China)ppt by 杨爱江 handout by 杨堃<br /> (五四运动时期的翻译理论The Translation Theories During the Period of the May Fourth Movement)ppt by 李雯 handout by 周小雪<br /> <br /> *10 Dec 1 Appropriateness Theory - this is a new theory suggested by M. Woesler in 2020. Everybody is invited to help to develop this theory or to criticize other theories and suggesting what a new theory (like the appropriateness theory) needs to do better.<br /> <br /> *11 Dec 8 Methods and Style<br /> (增译与减译Addition and Omission) ppt by 周玖 and handout by 周俊辉<br /> (Translation of idoms) ppt by刘运心 and handout by李瑞洋<br /> ()ppt by李爱璇 and handout by金晓童<br /> (翻译方法：直译与意译Translation methods---literal translation and free translation) ppt by 钟义菲 and handout by钟雨露<br /> (翻译方法：异化和归化Translation methods: Foreignization and Domestication)ppt by 陈心怡 and handout by陈静<br /> <br /> *12 Dec 15 Theory and Practice. <br /> (The value and limits of Nida's Functional Equivalence Theory in its Application of Literature) ppt by 詹若萱 and handout by 罗曦<br /> (Catford's Translation Shift Theory and its practice)ppt by 周巧and handout by 朱素珍<br /> (An Analysis of Different Versions on the Basis of the Three Beauties of Xu Yuanchong) ppt by 邝艳丽 and handout by 付红岩<br /> (庞德的翻译理论及其在《华夏集》中的应用 Ezra Pound's translation theory and its application in Cathay) ppt by 张秋怡 and handout by 王逸凡<br /> () Skopos Theory and its Application ppt by 刘沛婷 and handout by 李新星<br /> <br /> *13 Dec 22 Decriptive Studies, Culture, Invisibility, Constructivism<br /> () ppt by 殷美达 and handout by 张怡然<br /> <br /> *14 Dec 29 East-West Comparison<br /> ()ppt by刘薇 and handout by黄柱梁<br /> ()ppt by魏兆妍 and handout by 吴婧悦<br /> ()ppt by阳佳颖 and handout by 颜子涵<br /> ()ppt by毛雅文 and handout by 毛优<br /> *15 Jan 5 Review in Preparation of final exam<br /> *16 Jan 12 Final Exam<br /> <br /> == Homework from Session 1 Sep 26 due on Sep 29, 2021 ==<br /> <br /> 1. Take the survey after session 1: http://bit.ly/EU-SURVEY<br /> <br /> 2. Please fill in the 2nd quiz (to show that you have read the texts for session 2) before session 2. (Will be added later.)<br /> <br /> 3. Every student should translate 1 sentence. Here is the [[20210929_homework|homework page]]. - IN PREPARATION...<br /> <br /> *[[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> 4. Help a fellow student to improve his/her translation on that page. The final translation is once more worked over by the teacher, please check your own sentence [[20210929_homework|here]].<br /> <br /> *[[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> 5. Please pick a topic from the pdf material, the general session topics or your own thoughts to do a presentation on. For the first topics, you need to do the presentation already in 1 week!<br /> <br /> ===Homework for later===<br /> 4. Write a final exam paper as a chapter of the book &quot;Translation Studies&quot;, ... It has to be a topic, not yet chosen by any other student in the book. I will upload the book here later. You can participate in writing this book.<br /> <br /> 5. Get familiar with the pdfs I send you on WeChat group as learning material.<br /> <br /> =Session 2, Sep 29: Emergence I=<br /> *Teacher presentation<br /> *Survey http://bit.ly/Eval-01<br /> *Please select a topic to do a ppt or handout on<br /> *Review homework<br /> *Prepare final exam<br /> <br /> ===Homework for this session Sep 29===<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 2 (Emergence I)<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> ==Session 2, Sep 29, Topic 1: Emergence I - Emergence in China==<br /> *Teacher presentation: [[Media:Emergence_I.pptx|Teacher presentation on the Emergence of Translation]] by Martin Woesler --[[User:Root|Root]] ([[User talk:Root|talk]]) 11:44, 13 October 2021 (UTC)<br /> <br /> ==Homework for next session Oct 13==<br /> <br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 3 (Emergence II)<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211013_homework|homework of session 2 for session 3 Oct 13]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> *[[20211013_homework|homework of session 2 for session 3 Oct 13]]<br /> <br /> 4. Please write your name behind one of the [[Introduction_to_Translation_Studies_2021#Final_exam_class_projects|book projects]] where you want to write a chapter as your final exam paper. Also indicate the topic of your chapter in this book project.<br /> <br /> 5. (Only for students who do presentation on Oct 13: Emergence II (中国新时期翻译研究发展的起源 The origin of translation studies in China in the new Era) ppt by Chen Xiangqiong 陈湘琼 and handout by Xie Qinglin 谢庆琳. (Emergence of Oral Interpretation) ppt by Shan Gongfei:) Prepare ppt or handout.(机器翻译的起源 The Origin of Machine Translation) handout by Xu Minyun 徐敏赟 202120081535 and powerpoint by Yan Jing 颜静 202120081536.<br /> <br /> =Session 3, Oct 13, Topic 2: Emergence II - Emergence in China=<br /> ==Homework for this session Oct 13==<br /> <br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 3 (Emergence II)<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211013_homework|homework of session 2 for session 3 Oct 13]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> *[[20211013_homework|homework of session 2 for session 3 Oct 13]]<br /> <br /> 4. (Only for students who do presentation on Oct 13:) Prepare ppt or handout.<br /> <br /> ==Presentations in Session 3, Emergence of Translation II==<br /> <br /> *ppt: [[Media:03 Emergence of translations in China by Xie Qinglin.pptx|Presentation on Emergence of translation study in China 中国翻译的起源]] by Chen Xiangqiong 陈湘琼; handout [[Media:03_Xie_Qinglin_Emergence_of_translations_in_China.docx|Emergence of translation studies in China]] by Xie Qinglin 谢庆琳<br /> <br /> Tip: Since the topics are sorted roughly chronologically, this topic should be the emergence of translation rather than emergence of translation studies.<br /> <br /> *ppt: [[Media:The_Origin_of_Machine_Translation_by_Yan_Jing.pptx|Presentation on Origin of Machine Translation 机器翻译的起源与发展]] by Yan Jing 颜静; handout [[Media:The_Origin_of_Machine_Translation_by_Xu_Minyun.docx|Origin of Machine Translation handout]] by Xu Minyun 徐敏赟<br /> <br /> Tip: This topic is also very modern, it should be presented at the end of the semester.<br /> <br /> ==Homework for next session Oct 20==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 3 (Emergence II)<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211020_homework|homework of session 3 for session 4 Oct 20]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Oct 13:) Prepare ppt or handout.<br /> <br /> =Session 4, Oct 20, Topic 3=<br /> ==Homework for this session Oct 20==<br /> <br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 4<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211020_homework|homework of session 3 for session 4 Oct 20]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Oct 20:) Prepare ppt or handout.<br /> <br /> ==Presentations on History of Translation, session 4==<br /> * ppt: [[Media: The brief history of western translation_by_Ding_Xuan.pptx|Presentation on The brief history of western translation]] by Ding Xuan; handout [[Media:The brief history of Western translation.doc| The brief history of western translation]] by Fu Shiyu<br /> *ppt: [[Media: The brief history of Chinese translation.pptx|Presentation on The brief history of Chinese translation]] by Hu Shuqing; handout [[Media:The brief history of Chinese translation_by_Gong_Boya.doc| The brief history of Chinese translation]] by Gong Boya<br /> * ppt:[[Media: A brief history of Chinese poetry translation.pptx|Presentation on A brief history of Chinese poetry translation]] by Rao Jinying; handout: [[Media: A brief history of Chinese poetry translation.doc| A brief history of Chinese poetry translation]] by Mou Yixin<br /> * ppt:[[Media: The Translation history of Library of Chinese Classics Since 2000.pptx|Presentation on The Translation history of Library of Chinese Classics Since 2000]] by Zhang Yang; handout: [[Media: The Translation history of Library of Chinese Classics Since 2000_by_Zeng_Junlin.doc| The Translation history of Library of Chinese Classics]] by Zeng Junlin<br /> * ppt:[[Media: The History of Buddhist Scripture Translation in Chinese Translation Center.pptx|Presentation on The History of Buddhist Scripture Translation in Chinese Translation Center]] by Ye Weijie; handout: [[Media: The History of Buddhist Scripture Translation in Chinese Translation Center.docx| The History of Buddhist Scripture Translation in Chinese Translation Center]] by Wang Zhenlong<br /> <br /> ==Homework for next session Oct 27==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 5<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211027_homework|homework of session 4 for session 5 Oct 27]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Oct 27:) Prepare ppt or handout.<br /> <br /> =Session 5, Oct 27, Topic 4 Early Understanding of Translation (no elaborated theories yet)=<br /> ==Homework for this session Oct 27==<br /> <br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 5<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211027_homework|homework of session 4 for session 5 Oct 27]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Oct 27:) Prepare ppt or handout.<br /> <br /> ==Presentations Oct 27 on Early Understanding==<br /> <br /> * Teacher presentation: [[Media:05_Transl_Studies_Emergence2_History.pptx|Powerpoint for the Sessions 3-5 by Martin Woesler, please download from this link]]<br /> <br /> The early understanding next session refers to the very early theoretical understanding of the Translation process from ancient times until maybe up to the middle of the 20th century. There are no elaborated theories yet, but at least some discussions about principles, strategies etc.<br /> <br /> * ppt: [[Media: Tranlation by Lin Yutang.pptx|Translation by Lin Yutang]] by Xie Jiafen; handout [[Media: Tranlation by Lin Yutang(handout).docx| Translation by Lin Yutang(handout)]] by Yan Lili<br /> * ppt: [[Media: The Debates Between Wen and Zhi on Buddhist Scriptures Translation.pptx|The Debates Between Wen and Zhi on Buddhist Scriptures Translation]] by He Qin; handout [[Media: The Wen-Zhi Debate in the history of sutra translation (handout).docx| The Wen-Zhi Debate in the History of Sutra Translation (handout)]] by Gao Mi<br /> <br /> ==Homework for next session 6, Nov 3==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 6<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211103_homework|homework of session 5 for session 6, Nov 3]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 3:) Prepare ppt or handout.<br /> <br /> <br /> =Session 6, Nov 3, Topic 5 Translation Equivalence, Nida and Linguistics=<br /> ==Homework for this session Nov 3==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 6<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211103_homework|homework of session 5 for session 6 Nov 3]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 3:) Prepare ppt or handout.<br /> <br /> ==Presentations Nov 3 on Linguistics and Equivalence(Nida)==<br /> <br /> * ppt: [[Media:J.C.Catford's Translation Equivalence Theory(ppt).pptx|J.C.Catford's Translation Equivalence Theory(ppt)]] by Huang Yiyan; handout [[Media:Translation Equivalence Theory.docx|J.C.Catford's Translation Equivalence Theory]] by Huang Jinyun<br /> * ppt: [[Media:Two Types of Equivalence by Eugene A. Nida(ppt).pptx|Two Types of Equivalence by Eugene A. Nida(ppt)]] by Du Lina; handout [[Media: Two Types of Equivalence by Eugene A. Nida.docx|Two Types of Equivalence by Eugene A. Nida]] by Ma Xin<br /> * ppt: [[Media:The Three Essences of Functional Equivalence and Its Application.pptx|The Three Essences of Functional Equivalence and Its Application]] by Yi Yangfan; handout [[Media: The Three Essences of Functional Equivalence and Its Application.docx|The Three Essences of Functional Equivalence and Its Application]] by Yin Yuan<br /> * ppt: [[Media:Eugene Nida ‘s Principles of Correspondence Theory(ppt).pptx|Eugene Nida ‘s Principles of Correspondence Theory(ppt)]] by Chen Huini; handout [[Media:Eugene Nida ‘s Principles of Correspondence Theory.docx|Eugene Nida ‘s Principles of Correspondence Theory]] by Cai Zhufeng<br /> <br /> ==Homework for next session 7, Nov 10==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 7<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211110_homework|homework of session 6 for session 7, Nov 10]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 10:) Prepare ppt or handout.<br /> <br /> 5. WRITE A DRAFT OF YOUR FINAL EXAM PAPER!<br /> *[[20220112_final_exam|Final Exam paper page]]<br /> <br /> =Session 7, Nov 10, Topic 6 Translation Studies=<br /> ==Homework for this session Nov 10==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 7<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211110_homework|homework of session 6 for session 7 Nov 10]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 3:) Prepare ppt or handout.<br /> <br /> ==Presentations Nov 10 on Translation Studies==<br /> <br /> * ppt 1: [[Media:The Name and Nature of Translation Studies(ppt).pptx|The Name and Nature of Translation Studies(ppt)]] by Liu Shengnan; handout [[Media: The Name and Nature of Translation Studies.docx| The Name and Nature of Translation Studies]] by Li Yi<br /> <br /> * ppt 2: [[Media:Five Approaches to Translation.pptx|Five Approaches to Translation]] by Li Wenxuan; handout [[Media:Five Approaches to Translation(handout).docx|Five Approaches to Translation()]] by Li Shan<br /> <br /> * ppt 3: [[Media:Principles of Translation(ppt).pptx|Principles of Translation(ppt)]] by Xiao Yiyao; handout [[Media:Principles of Translation.docx|Principles of Translation]] by Wu Yinghong<br /> <br /> * ppt 4: [[Media:Cultural and Ideological Approaches in Translation(ppt).pptx|Cultural and Ideological Approaches in Translation]] by Mahzad Heydarian; handout [[Media:Cultural and Ideological Approaches in Translation.docx| Cultural and Ideological Approaches in Translation ]] by Mahzad Heydarian<br /> <br /> * ppt 5: [[Media:Roman Jacobson's Categories of Translation(ppt).pptx|Roman Jacobson's Categories of Translation(ppt)]] by Xiong Min; handout [[Media: Roman Jacobson's Categories of Translation.docx| Roman Jacobson's Categories of Translation]] by Sun Yashi<br /> <br /> * ppt 6: [[Media:Lin Yutang' s Translation Aesthetics(ppt).pptx|Lin Yutang' s Translation Aesthetics]] by Luo Anyi; handout [[Media:Lin Yutang' s Translation Aesthetics.docx| Lin Yutang' s Translation Aesthetics]] by Shi Liqing<br /> <br /> ==Homework for next session 8, Nov 17==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 8<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211117_homework|homework of session 6 for session 8, Nov 17]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 17:) Prepare ppt or handout.<br /> <br /> =Session 8, Nov 17, Translation Theories =<br /> ==Homework for this session Nov 17==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 8<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211117_homework|homework of session 7 for session 8, Nov 17]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 17:) Prepare ppt or handout.<br /> <br /> ==Presentations Nov 17 on Translation Theories==<br /> * ppt 1: [[Media:Translation Theories of George Steiner(ppt).pptx|Translation Theories of George Steiner(ppt)]] by Yang Liuqing 杨柳青; handout [[Media: Translation Theories of George Steiner.docx| Translation Theories of George Steiner]] by Yin Huizhen 殷慧珍<br /> * ppt 2: [[Media:The Functional Translation Theory of Reiss, Vermeer and Nord(ppt).pptx|The Functional Translation Theory of Reiss, Vermeer and Nord(ppt)]] by Peng Ruixue 彭瑞雪; [[Media:The Functional Translation Theory of Reiss, Vermeer and Nord (handout).docx|The Functional Translation Theory of Reiss, Vermeer and Nord (handout).docx]] by Qin Jianan 秦建安. <br /> * ppt 3: [[Media:Translation Theories of Peter Newmark.pptx|Translation Theories of Peter Newmark]] ppt by Liu Xiao 刘晓; [[Media:Translation Theories of Peter Newmark.docx|Translation Theories of Peter Newmark .docx]] handout by Liu Yue 刘越.<br /> <br /> * ppt 4:[[Media:Yan Fu's Translation Thoughts(ppt).pptx|Yan Fu's Translation Thoughts(ppt)]] by Wang Lifei 王李菲; handout [[Media: Yan Fu's Translation Thoughts.docx| Yan Fu's Translation Thoughts]] by Wei Chuxuan 魏楚璇<br /> * ppt 5: [[Media:Translation of Xu Yuanchong.pptx|Translation theorie of Xu Yuanchong]] ppt by Zhouqing周清; [[Media:Translation of Xu Yuanchong.docx|Translation theorie of Xu Yuanchong]]handout by Zou Yueli邹岳丽.<br /> <br /> ==Homework for next session 9, Nov 24==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 9<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211124_homework|homework of session 8 for session 9, Nov 24]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 24:) Prepare ppt or handout.<br /> <br /> =Session 9, Nov 24, History of Chinese Translation Theories (History of Chinese Translation Theories of Qing Dynasty)=<br /> <br /> ==Homework for this session Nov 24==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 9<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211124_homework|homework of session 8 for session 9, Nov 24]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Nov 24:) Prepare ppt or handout.<br /> <br /> ==Presentations Nov 24 on Chinese Translation Theories (History of Chinese Translation Theories of Qing Dynasty)==<br /> * ppt 1: ppt by Cheng Yang 程杨 and handout by Li Shuang 李双. <br /> * ppt 2:(Theories after May Fourth Movement) ppt by Qiu Tingting 邱婷婷 and handout by Wei Yiwen 卫怡雯.<br /> * ppt 3: [[Media:The Chinese Translation During the Period of the May Forth Movement.pptx|The Chinese Translation During the Period of the May Forth Movement]] ppt by 李雯;[[Media:The Chinese Translation During the Period of the May Forth Movement.docx|The Chinese Translation During the Period of the May Forth Movement]] handout by 周小雪<br /> <br /> ==Homework for next session 10, Dec 1==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 10<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211201_homework|homework of session 9 for session 10, Dec 1]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 1:) Prepare ppt or handout.<br /> <br /> =Session 10, Dec 1, Appropriateness Theory=<br /> This is a new theory suggested by M. Woesler in 2020. Everybody is invited to help to develop this theory or to criticize other theories and suggesting what a new theory (like the appropriateness theory) needs to do better.<br /> <br /> ==Homework for this session Dec 1==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 10<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211201_homework|homework of session 9 for session 10, Dec 1]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 1:) Prepare ppt or handout.<br /> <br /> ==Presentations Dec 1==<br /> *殷美达 Ei Mon Kyaw<br /> <br /> ==Homework for next session 11, Dec 8==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 11<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211208_homework|homework of session 10 for session 11, Dec 8]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 8:) Prepare ppt or handout.<br /> <br /> =Session 11, Dec 8, Methods and Style=<br /> ==Homework for this session Dec 8==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 11<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211208_homework|homework of session 10 for session 11, Dec 8]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 8:) Prepare ppt or handout.<br /> <br /> ==Presentations Dec 8 on Methods and Style==<br /> (Translation of Idioms） handout by Li Ruiyang 李瑞洋 202120081497 and ppt by Liu Yunxin 刘运心 202120081510.<br /> <br /> ==Homework for next session 12, Dec 15==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 12<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211215_homework|homework of session 11 for session 12, Dec 15]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 15:) Prepare ppt or handout.<br /> <br /> =Session 12, Dec 15, Theory and Practice.=<br /> <br /> ==Homework for this session Dec 15==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 12<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211215_homework|homework of session 11 for session 12, Dec 15]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 15:) Prepare ppt or handout.<br /> <br /> ==Presentations Dec 15 on Theory and Practice==<br /> (Catford translation shift theory and its practice) ppt by 周巧 and handout by 朱素珍.（The value and limits of Nida’s Functional Equivalence Theory in its Application of Literature）handout by 罗曦 202120081512；PPT by 詹若萱 202120081549<br /> <br /> ==Homework for next session 13, Dec 22==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 13<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211222_homework|homework of session 12 for session 13, Dec 22]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 22:) Prepare ppt or handout.<br /> <br /> =Session 13, Dec 22, Decriptive Studies, Culture, Invisibility, Constructivism=<br /> <br /> ==Homework for this session Dec 22==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 13<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211222_homework|homework of session 12 for session 13, Dec 22]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 22:) Prepare ppt or handout.<br /> <br /> ==Presentations Dec 22 on Decriptive Studies, Culture, Invisibility, Constructivism==<br /> <br /> ==Homework for next session 14, Dec 29==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 14<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211229_homework|homework of session 13 for session 14, Dec 29]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 29:) Prepare ppt or handout.<br /> <br /> =Session 14, Dec 29, East-West Comparison=<br /> <br /> ==Homework for this session Dec 29==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 14<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20211229_homework|homework of session 13 for session 14, Dec 29]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Dec 29:) Prepare ppt or handout.<br /> <br /> ==Presentations Dec 29 on East-West Comparison==<br /> <br /> ==Homework for next session 15, Jan 5==<br /> 1. Read the [[Introduction_to_Translation_Studies_2021#Topics.2C_Sessions_and_Material|literature]] for Session 15<br /> <br /> 2. Translate your passage on the homework page.<br /> <br /> *[[20210105_homework|homework of session 14 for session 15, Jan 5]]<br /> <br /> 3. Correct your fellow student's translation on the homework page.<br /> <br /> 4. (Only for students who do presentation on Jan 5:) Prepare ppt or handout.<br /> <br /> =Session 15, Jan 5, Review in Preparation of final exam=<br /> <br /> =Session 16, Jan 12, Final Exam=<br /> <br /> <br /> =Samples from last year: 人类起源 The emergence of translation and interpretation=<br /> Please note: All the sessions (2-16) here are copies of the 2020 course. <br /> <br /> You can have a look how the fellow students did it last year, <br /> <br /> but you have to write everything new here for 2021.<br /> <br /> *Teacher presentation<br /> <br /> *Student presentations<br /> <br /> OLD (2020):<br /> <br /> *Handout for download [[Media:The_emergence_of_translation_and_interpretation.docx|Global Emergence of Interpretation and Translation]] by 彭锐宏<br /> *Classroom presentation for download [[Media:The_emergence_of_translation_and_interpretation_by_Peng_Ruihong.pptx|Presentation on Emergence of translation]] by 彭锐宏--[[User:Peng Ruihong|Peng Ruihong]] ([[User talk:Peng Ruihong|talk]]) 07:05, 28 September 2020 (UTC)<br /> <br /> ===Session 2, Topic 2: 西方起源 The emergence of translation and interpretation in the West===<br /> *Handout for download:[[Media:The_Emergence_of_Translation_and_Interpretation_in_Western_Countries.docx|Handout on The Emergence of Translation and Interpretation in Western Countries]]--[[User:Nie Xiaolou|Nie Xiaolou]] ([[User talk:Nie Xiaolou|talk]]) 05:43, 28 September 2020 (UTC)Nie Xiaolou by 聂晓楼<br /> *Classroom presentation for download:[[Media:The_Emergence_of_Translation_and_Interpretation_in_Western_Countries.pptx|Powerpoint on The Emergence of Translation and Interpretation in Western Countries]]--[[User:Nie Xiaolou|Nie Xiaolou]] ([[User talk:Nie Xiaolou|talk]]) 05:43, 28 September 2020 (UTC)Nie Xiaolou by 聂晓楼<br /> <br /> ===Session 2, Topic 3: 中国起源 The emergence of translation and interpretation in China===<br /> *Handout for download:[[Media:Emergence_of_translation_and_interpretation_in_China.docx| Handout on Emergence of translation and interpretation in China]]--Mashuya by 马淑雅<br /> *Classroom presentation for download: [[Media:Emergence_of_translation_and_interpretation_in_China.pptx|PowerPoint on Emergence of translation and interpretation in China]]--Mashuya by 马淑雅<br /> <br /> ===Session 2, Topic 4: 日本起源 The emergence of translation and interpretation in Japan===<br /> *Handout for download: [[Media:The_Emergence_of_translation_and_interpretation_in_Japan.docx|The Emergence of translation and interpretation in Japan]] by 孟莹 --[[User:Meng Ying|Meng Ying]] ([[User talk:Meng Ying|talk]]) 16:10, 27 September 2020 (UTC)Meng Ying<br /> *Classroom presentation for download: [[Media:The_Emergence_of_Translation_and_Interpretation_in_Japan.ppt|Powerpoint on the Emergence of Translation and Interpretation in Japan]] by 孟莹--[[User:Meng Ying|Meng Ying]] ([[User talk:Meng Ying|talk]]) 16:10, 27 September 2020 (UTC)Meng Ying<br /> <br /> ===Homework from Session 2 (Sep 28, 2020), due on (Oct 5, 2020)===<br /> 1. Every student should translate 1 paragraph of an English book on Contemporary Chinese Literature INTO CHINESE. Link: [[20200928_trans|here]].<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20200928_trans|here]].<br /> <br /> ==3rd Session: History==<br /> <br /> ===Session 3, Topic 1:中国古代翻译史History of Translation in Ancient China===<br /> *Handout for download：[[Media:Handout for History of Translation in Ancient China.doc]]--[[User:Li Yu|Li Yu]] ([[User talk:Li Yu|talk]]) 09:14, 5 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media: History of Translation in Ancient China.pptx]]--[[User:Li Yu|Li Yu]] ([[User talk:Li Yu|talk]]) 09:14, 5 October 2020 (UTC)<br /> <br /> ===Session 3, Topic 2: 中国翻译史代表人物The Representatives in Chinese Translation History===<br /> *Handout for download: [[Media:Chin_Trans_Hist_Rep.docx|The Representatives in Chinese Translation History]] --[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 11:35, 4 October 2020 (UTC)<br /> *Classroom presentation for download: [[Media:....pptx|The Representatives in Chinese Translation History]] --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:36, 4 October 2020 (UTC)<br /> <br /> ===Session 3, Topic 3: 中国翻译史的四个阶段 The Four Stages of Chinese Translation History===<br /> *Handout for download: [[Media:The four stages of Chinese translation history.docx|Description of the file]] PLEASE UPLOAD by --[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 02:08, 5 October 2020 (UTC)XX<br /> *Classroom presentation for download: [[Media:The_four_stages_of_Chinese_translation_history.pptx|The Four Stages of Chinese Translation History]] by --[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 16:16, 4 October 2020 (UTC)Yang Chenting<br /> <br /> ===Session 3, Topic 4: 当代中国之翻译 Translation in Contemporary China===<br /> *Handout for download: [[Media:Handout for Translation in Contemporary China.docx|Translation in today's China]] by --[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 02:08, 5 October 2020 (UTC)<br /> *Classroom presentation for download: [[Media:Translation in Contemporary China(1).pptx|Presentation on translation in China today]] --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 01:05, 5 October 2020 (UTC) Zhang Yuxing by 张宇星<br /> <br /> ==='''Homework from Session 3 (Oct 5, 2020), for Session 4 due on (Oct 12, 2020)'''===<br /> <br /> 1. Every student should translate 1 sentence of the Introduction of the Book &quot;Translation Studies&quot;. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201005_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201005_trans|here]].<br /> <br /> ==Session 4: Development==<br /> <br /> ===Session 4, Topic 1: 西方翻译史 Western translation history===<br /> *Handout for download: [[Media:....docx|Western translation history]] by Zhou Siqing--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 06:57, 5 October 2020 (UTC)<br /> *Classroom presentation for download: [[Media:Western translation history.pptx|Western translation history]] by Zhang Qi [[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 07:46, 12 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 2: 中国佛经翻译的发展 The Develpment of Chinese Translation of Buddhist Scriptures===<br /> *Handout for download:[[Media:The Develpment of Chinese Translation of Buddhist Scriptures.docx]] by Jiang Qiwei--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 15:26, 10 October 2020 (UTC)<br /> *Classroom presentation for download: [[Media:The Develpment of Chinese Translation of Buddhist Scriptures.ppt|The Develpment of Chinese Translation of Buddhist Scriptures]] by Hu Jin--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 15:26, 10 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 3:西方翻译理论史History of Western Translation Theory===<br /> *Handout for download: [[Media:...docx|History of Western Translation Theory]] by --[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 13:19, 4 October 2020 (UTC)XX<br /> * Classroom presentation for download:[[Media:...pptx| Brief History of Western Translation Theory]] by --[[User:Zhou Shiqing|Zhou Shiqing]] ([[User talk:Zhou Shiqing|talk]]) 13:19, 4 October 2020 (UTC)XX<br /> <br /> ===Session 4, Topic 4:口译未来的发展 Prospect of Interpreting===<br /> *Handout for download:[[Media:The Prospect of Interpreting.docx]]-by Zhang Yinliu--[[User:Zhang Yinliu|Zhang Yinliu]] ([[User talk:Zhang Yinliu|talk]]) 08:30, 12 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:Prospect of Interpreting.pptx]]--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 08:23, 12 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 5:新中国成立后翻译的发展 Translation Development of New China===<br /> *Handout for download:[[Media:Translation Development of New China.pdf]] by Li Luyi --[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:47, 10 October 2020 (UTC)<br /> *Classroom presentation for download: [[Media:Translation Development .pptx]] by Zheng Huajun--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:47, 10 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 6:圣经翻译的发展 The Development of Bible Translation===<br /> *Handout for download:[[Media:The Development of Bible Translation.docx]]--[[User:Peng YuZhi|Peng YuZhi]] ([[User talk:Peng YuZhi|talk]]) 03:05, 11 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:The Development of Bible Translation.pptx]] by Han Haiyang--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 02:01, 11 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 7:机器翻译的发展 The Development of Machine Translation===<br /> *Handout for download:[[Media:Handout-The Development of Machine Translation.docx]] by Deng Jinxia----[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 12:42, 19 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:PPT The Development of Machine Translation.pptx]] by Han Wanzhen--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 06:31, 11 October 2020 (UTC)<br /> <br /> ===Session 4, Topic 8:视听翻译的发展 The Development of Audiovisual Translation===<br /> *Handout for download:[[Media:The Development of Audiovisual Translation-Handout.docx]]--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 16:01, 11 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:The Development of Audiovisual Translation-PPT.pptx]] by Cheng Yusi--[[User:Cheng Yusi|Cheng Yusi]] ([[User talk:Cheng Yusi|talk]]) 16:04, 11 October 2020 (UTC)<br /> <br /> ==='''Homework from Session 4 (Oct 12, 2020), for Session 5 due on (Oct 19, 2020)'''===<br /> <br /> 1. Every student should translate a short passage of a paper on the Chinese essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201012_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. [[20201012_trans|here]].<br /> <br /> 3. Take part in an online survey. The survey is currently prepared by the fellow students.<br /> <br /> ==Session 5: ==<br /> <br /> ===Session 5, Topic 1:林纾的翻译 Lin Shu's translation===<br /> *Handout for download:[[Media:Translation by Lin Shu.docx]]--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 08:50, 29 October 2020 (UTC)Xiao Yining<br /> *Classroom presentation for download:[[Media:Translation by Lin Shu(After correcting).pptx]]--Xu Pengfei<br /> <br /> ===Session 5, Topic 2:茅盾的翻译 Mao Dun's Translation===<br /> *Handout for download:[[Media:Mao Dun's Translation.docx]]--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 02:44, 18 October 2020 (UTC)<br /> <br /> [[Media:translations by Mao Dun.pptx]]--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 13:14, 1 November 2020 (UTC)<br /> <br /> ===Session 5, Topic 3:严复和天演论 Yan Fu and Tianyan Lun===<br /> *Handout for download:[[Media:YAN Fu and Tianyan Lun.docx]]--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 09:53, 18 October 2020 (UTC)Yuan Yuchen<br /> *Classroom presentation for download:[[Media:YAN Fu and Tianyan Lun.pptx]]--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 10:28, 18 October 2020 (UTC)Xiao Xi<br /> <br /> Please stick to your 5 minutes with your presentation. We are 3 presentations behind. Thank you for your cooperation.<br /> <br /> ===Session 5, Topic 4:《红楼梦》的英译 The Translation of ''The Red Chamber Dreams''===<br /> *Handout for download:[[Media:The Translation of ''The Red Chamber Dreams''.docx]]--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 13:38, 18 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:The Translation of ''The Red Chamber Dreams''.pptx]]----[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 03:59, 24 October 2020 (UTC)Zou Xinyu<br /> <br /> ===Session 5, Topic 5:《圣经》的早期汉译 The Early Translation of the Bible into Chinese===<br /> *Handout for download:[[Media:The Early Translation of the Bible into Chinese.docx]]--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 15:22, 18 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media:The Early Translation of the Bible into Chinese.ppt]]--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 14:55, 18 October 2020 (UTC)<br /> <br /> ===Session 5, Topic 6:梁实秋的翻译 The Translation of Liang Shiqiu===<br /> *Handout for download:[[Media:The Liang Shiqiu's Translation.pdf]]--[[User:ZHOUYUJUAN|ZHOUYUJUAN]]([[User talk:ZHOUYUJUAN|talk]]) 00:32, 19 October 2020 (UTC)<br /> *Classroom presentation for download:[[Media: Liang Shiqiu.pdf]]--[[User:Su Lin|Su Lin]]([[User talk:Su Lin|talk]]) 00:32, 19 October 2020 (UTC)<br /> <br /> ==Session 6: Early Theories==<br /> <br /> <br /> <br /> ==='''Homework from Session 5 (Oct 19, 2020), for Session 6 due on (Oct 26, 2020)'''===<br /> <br /> 1. Every student should translate 1 sentence of the Introduction of the Book &quot;Translation Studies&quot;. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201019_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201019_trans|here]].<br /> <br /> ===Session 6, Topic 1: 巴斯奈特文化翻译观 The Cultural Translation Theory of Bassnett===<br /> <br /> Handout for download: [[Media:The Cultural Translatioin Theory of Susan Bassnett.pdf]]--[[User:Yang Yi|Yang Yi]]([[User talk:Yang Yi|talk]]) 16:36, 24 October 2020 (UTC)<br /> <br /> Classroom presentation for download: [[Media:Cultural Translatioin Theory of Bassnett.ppt]]--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 05:07, 24 October 2020 (UTC)Xu Mengdie<br /> <br /> ===Session 6, Topic 2: 中国早期代表性佛经翻译理论 Early Representative Theories of Buddhist Scriptures Translation in China===<br /> <br /> Handout for download:[[Media:Early Representative Theories of Buddhist Scriptures Translation in China.docx]]--[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:23, 25 October 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Early Representative Theories of Buddhist Scriptures Translation in China.pptx]]--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 00:43, 26 October 2020 (UTC)<br /> <br /> ===Session 6, Topic 3: 两种西方早期翻译模式的比较分析:贺拉斯模式和杰罗姆模式 The Comparative Analysis of Two Early Western Translation Models: Horace Model and Jerome Model===<br /> <br /> Handout for download:[[Media:The Comparative Analysis of Two Translation Models.docx]]--[[User:Chen Jingjing|Chen Jingjing]] ([[User talk:Chen Jingjing|talk]]) 09:41, 25 October 2020 (UTC)Chen Jingjing<br /> <br /> Classroom presentation for download:[[Media:The_Comparative_Analysis_of_Two_Translation_Models.pptx]]--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 09:24, 25 October 2020 (UTC)Gao Mingzhu<br /> <br /> ===Session 6, Topic 4: 卡特福德的《翻译的语言学理论》 A Linguistic Theory of Translation of J.C.Catford===<br /> <br /> Handout for download:[[Media:A Linguistic Theory of Translation of Catford.docx]]--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 12:30, 25 October 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:A Linguistic Theory of Translation.pptx]]--[[User:Wen Xiaoyi|Wen Xiaoyi]] ([[User talk:Wen Xiaoyi|talk]]) 12:38, 25 October 2020 (UTC)<br /> <br /> ===Session 6, Topic 5: 中西早期译论对比 The Comparison between Chinese and Western Early Translation Theories===<br /> Handout for download:[[Media:Comparison of Early Translation Theories between China and the West.docx]]--[[User:QiKai|Qi Kai]] ([[User talk:QiKai|talk]]) 14:04, 25 October 2020 (UTC)<br /> <br /> Classroom Presentation for download:[[Media:Chinese and Western Early Theories Comparison.pptx]]--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 13:26, 25 October 2020 (UTC)<br /> <br /> ===Session 6, Topic 6: 系统翻译理论的早期尝试 Early Attempts at Systematic Translation Theory===<br /> <br /> Handout for download: [[Media:Early Attempts at Systematic Translation Theory.docx]]--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 12:40, 25 October 2020 (UTC)<br /> <br /> Classroom presentation for download: [[Media:Early Attempts at Systematic Translation Theory.ppt]]--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]])03:52, 25 October 2020 (UTC)<br /> <br /> ==Session 7: Western theories==. 周巧 presentation PowerPoint 朱素珍 handout Cat ford Translation Shift Theory<br /> <br /> ===Homework from Session 6 (Oct 26, 2020), for Session 6 due on (Nov 2, 2020)===<br /> <br /> 1. Every student should translate 1 sentence of the Introduction of the Book &quot;Translation Studies&quot;. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201026_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201026_trans|here]].<br /> <br /> ===Session 7, Topic 1: 奈达功能对等理论 Nida's Functional Equivalence Theory===<br /> <br /> Handout for download:[[Media:Nida's Functional Equivalence Theory.docx]]<br /> <br /> Classroom presentation for download:[[Media:Nida's Functional Equivalence Theory ppt.pptx]]--[[User:Kang Lingfeng|Kang Lingfeng]] ([[User talk:Kang Lingfeng|talk]]) 02:59, 2 November 2020 (UTC)<br /> <br /> ===Session 7, Topic 2: 多元系统理论 Polysystem Theory===<br /> <br /> Classroom presentation for download:[[Media:Polysystem Theory ppt.pptx]]--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 11:35, 1 November 2020 (UTC)<br /> <br /> Handout for download:[[Media:Polysystem Theory.docx]]--[[User:Chang Huiyue|Chang Huiyue]] ([[User talk:Chang Huiyue|talk]]) 11:21, 1 November 2020 (UTC)<br /> <br /> ===Session 7, Topic 3： 后殖民主义翻译理论 Post-colonial Translation Theory===<br /> <br /> Handout for download:[[Media:Post-colonial Translation Theory.doc]]--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 12:27, 1 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Post-colonial Translation Theory.pptx]]--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 01:29, 2 November 2020 (UTC)<br /> <br /> ===Session 7, Topic 4： 布拉格学派 Prague School===<br /> <br /> Handout for download: [[Media:Prague_School-Handout.doc]]--[[User:Xu Jing|Xu Jing]] ([[User talk:Xu Jing|talk]]) 14:48, 1 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Prague School.pptx]]--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 14:08, 1 November 2020 (UTC)<br /> <br /> ===Session 7, Topic 5： 目的论 Skopos Theory===<br /> <br /> Classroom presentation for download:[[Media:Skopos Theory.pptx]]--[[User:Wang Xuan|Wang Xuan]] ([[User talk:Wang Xuan|talk]]) 07:26, 2 November 2020 (UTC)Wang Xuan<br /> <br /> Handout for download:[[Media:Skopos Theory.docx]]--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 08:21, 2 November 2020 (UTC)Xiao Shuangling<br /> <br /> ===Session 7, Topic 6： 语言学派 Linguistic School===<br /> <br /> Classroom presentation for download:[[Media:Linguistic School.pptx]]----[[User:Wang Yuan|Wang Yuan]] ([[User talk:Wang Yuan|talk]]) 05:26, 2 November 2020 (UTC)<br /> <br /> Handout for download: [[Media:Linguistic School-Handout.doc]]----[[User:Wang Yuan|Wang Yuan]] ([[User talk:Wang Yuan|talk]]) 05:48, 2 November 2020 (UTC)<br /> <br /> ==Session 8: Methods==<br /> <br /> ===Homework from Session 7 (Nov 2, 2020), for Session 8 due on (Nov 9, 2020)===<br /> <br /> 1. Every student should translate 1 sentence of the Introduction of the Book &quot;Translation Studies&quot;. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201102_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201102_trans|here]].<br /> <br /> ===Session 8, Topic 1： 正说反译与反说正译 Negation===<br /> Classroom presentation for download:[[Media:Negation-Gan Fengyu.pptx]][[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 13:01, 6 November 2020 (UTC)<br /> <br /> Handout for download:[[Media:Negation.docx]]--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 12:56, 6 November 2020 (UTC)<br /> <br /> ===Session 8, Topic 2：异化策略下的翻译方法 Translation Methods of Foreignization Strategy ===<br /> Classroom presentation for download:[[Media:Translation Methods of Foreignization Strategy-Zhao Xiaoyan.pptx]]--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 15:35, 7 November 2020 (UTC)<br /> <br /> Handout for download:[[Media:Translation Methods of Foreignization Strategy-Zhang Hui.docx]]--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 15:33, 7 November 2020 (UTC)<br /> <br /> ===Session 8, Topic 3： 交际翻译与语义翻译 Communicative Translation and Semantic Translation===<br /> Classroom presentation for download:[[Media:Communicative Translation and Semantic Translation.pptx]]by Zhang Yu--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 13:01, 6 November 2020 (UTC)<br /> <br /> Handout for download:[[Media:Semantic Translation and Communicative Translation-handout.docx]]--[[User:Tan Xingyue|Tan Xingyue]] ([[User talk:Tan Xingyue|talk]]) 13:49, 6 November 2020 (UTC)<br /> <br /> ===Session 8, Topic 4： 直译与意译 Literal Translation and Free translation===<br /> Classroom presentation for download:[[Media:Literal Translation and Free translation.pptx]]--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 15:45, 8 November 2020 (UTC)<br /> Handout for download:[[Media:Literal Translation and Free translation Handout.docx]]--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 01:22, 9 November 2020 (UTC)<br /> <br /> ===Session 8, Topic 5： 增译与减译 Amplification and Omission===<br /> Classroom presentation for download:[[Media:Amplification and Omission.pptx]]--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 03:06, 9 November 2020 (UTC)<br /> <br /> Classroom handout for download:[[Media:Amplification And Omission.docx]]--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 05:05, 9 November 2020 (UTC)Wensixing<br /> <br /> ===Session 8, Topic 6： 影视字幕的翻译方法-以《肖申克的救赎》为例 The Translation Method of Film and Television Subtitles——Taking Shawshank’s Redemption as an Example===<br /> Classroom presentation for download:[[Media:The Translation Method of Film and Television Subtitles—Taking Shawshank’s Redemption as an Example.pptx]]--[[User:Liu Jinxingqi|Liu Jinxingqi]] ([[User talk:Liu Jinxingqi|talk]]) 01:21, 9 November 2020 (UTC)<br /> Handout for download:[[Media:The Translation Method of Film and Television Subtitles—Taking Shawshank’s Redemption as an Example Handout.docx]]--[[User:Lin Min|Lin Min]] ([[User talk:Lin Min|talk]]) 01:16, 9 November 2020 (UTC)<br /> <br /> ==Session 9: Style==<br /> <br /> ===Homework from Session 8 (Nov 9, 2020), for Session 9 due on (Nov 16, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201116_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201116_trans|here]].<br /> <br /> ===Session 9, Topic 1: 源语风格和翻译 Style of Source Text and Translation===<br /> <br /> Classroom handout for download:[[Media:Style of Source Text and Translation.docx]]--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 06:48, 9 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Style of Source Text and Translation1.pptx]]--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 07:03, 9 November 2020 (UTC)<br /> <br /> ===Session 9, Topic2 : 科技翻译 Scientific Style===<br /> <br /> Classroom handout for download:[[Media:Scientific Style.docx]]--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 01:42, 16 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Scientific Style.pptx]]--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:17, 16 November 2020 (UTC)<br /> <br /> ===Session 9,Topic 3:不同翻译风格对比 Comparison among Different Translation Styles===<br /> <br /> Classroom handout for download:[[Media:Handout Session 9 Comparison among Different Translation Styles.docx]]--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 14:40, 14 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Session 9 Comparison among Different Translation Styles.pptx]]--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 14:40, 14 November 2020 (UTC)<br /> <br /> ===Session 9,Topic 4: 文学风格可译与不可译 On Literary Style from a Translatable View and Untranslatable View===<br /> Classroom handout for download:[[Media:On Literary Style from a Translatable View and Untranslatable View.docx]]--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:49, 16 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:On Literary Style from a Translatable View and Untranslatable View.pptx]] by Li Yongshan --[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:49, 16 November 2020 (UTC)<br /> <br /> ===Session 9,Topic 5: 翻译与风格 Translation and Style= ==<br /> Classroom handout for download: [[Media:Translation_and_Style.docx]]--Hu Huifang<br /> <br /> Classroom presentation for download: [[Media:Translation_and_Style.pptx]]--Zeng Yanhu<br /> <br /> [[Media:Example.ogg]]<br /> <br /> ==Session 10: Translation Studies==<br /> <br /> ===Homework from Session 9 (Nov 16, 2020), for Session 10 due on (Nov 23, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201123_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201123_trans|here]].<br /> <br /> ===Session 10,Topic 1: 翻译转换 Translation Shifts===<br /> Classroom presentation for download:[[Media:Translation_Shifts.pptx]]--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 14:51, 22 November 2020 (UTC)<br /> <br /> Classroom handout for download:[[Media:Translation_Shifts_handout.docx]]--[[User:Gui Yizhi|Gui Yizhi]] ([[User talk:Gui Yizhi|talk]]) 15:05, 22 November 2020 (UTC)<br /> <br /> ===Session 10,Topic 2: 解码和重新编码 Decoding and Recoding===<br /> Classroom presentation for download:[[Media:Decoding and Recoding.pptx]]--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 08:33, 23 November 2020 (UTC)<br /> <br /> Classroom handout for download:[[Media:Decoding and Recoding.docx]]--[[User:Peng Dan|Peng Dan]] ([[User talk:Peng Dan|talk]]) 04:32, 23 November 2020 (UTC)<br /> <br /> ===Session 10,Topic 3: 视听翻译 Audiovisual Translation===<br /> Classroom handout for download：[[Media:Audiovisual Translation.docx]]--[[User:Quan Meixin|Quan Meixin]] ([[User talk:Quan Meixin|talk]]) 13:19, 22 November 2020 (UTC) - READ BY NIE XIAOLOU<br /> <br /> Classroom presentation for download:[[Media:Audiovisual Translation.pptx]]--[[User:Song Jianru|Song Jianru]] ([[User talk:Song Jianru|talk]]) 00:26, 23 November 2020 (UTC)<br /> <br /> ===Session 10,Topic 4: 对钱钟书“化境说”的理论研究 The Translation Studies of Qian Zhongshu’s Theory of Huajing===<br /> [[Media:Handout-The Translation Studies of Qian Zhongshu’s theory of Huajing.docx]]--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:38, 23 November 2020 (UTC)<br /> <br /> [[Media:The Translation Studies of Qian Zhongshu’s theory of Huajing.pptx]]--[[User:Shi Diwen|Shi Diwen]] ([[User talk:Shi Diwen|talk]]) 05:40, 23 November 2020 (UTC)<br /> <br /> ===Session 10, Topic 5: 英汉被动语态对比研究及其翻译策略 Contrastive Studies of Passive Voice(C&amp;E) and its Translation Strategies===<br /> Classroom presentation for download:[[Media:Contrastive Studies of Passive Voice(C&amp;E) and its Translation Strategies.pptx]] --[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 09:20, 23 November 2020 (UTC)<br /> <br /> Classroom handout for download：[[Media:Contrastive Studies of Passive Voice(C&amp;E) and its Translation Strategies.docx]]--[[User:Blank|Zhang Hu]] ([[User talk:Zhang Hu|talk]]) 10:23, 23 November 2020 (UTC)<br /> <br /> ===Session 10,Topic 6: 不可译性及其转化策略 Untranslatability and Translation Strategies====<br /> <br /> Classroom handout for download：[[Media:Untranslatability and Translation Strategies.docx]]--[[User:Chen Yongxiang|Chen Yongxiang]] ([[User talk:Chen Yongxiang|talk]]) 12:03, 22 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Untranslatability &amp; Translation Strategies.pptx]]--[[User:Liu Ou|Liu Ou]] ([[User talk:Liu Ou|talk]]) 12:45, 22 November 2020 (UTC)<br /> <br /> ==Session 11: Theory and Practice==<br /> <br /> ===Homework from Session 10 (Nov 23, 2020), for Session 11 due on (Nov 30, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201130_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201130_trans|here]].<br /> <br /> ===Session 11,Topic 1: 功能对等理论对商标翻译的影响 The Effect of the Equivalence Theory on Trademark Translation===<br /> <br /> Classroom handout for download:[[Media:Handout.The Theory and Practice.docx]]--[[User:Pengjuan|Pengjuan]] ([[User talk:Pengjuan|talk]]) 07:38, 30 November 2020 (UTC)Pengjuan<br /> <br /> Classroom presentation for download:[[Media:The Effect of the Equivalence Theory on Trademark Translation.pptx]]--[[User:Tao Ye|Tao Ye]] ([[User talk:Tao Ye|talk]]) 08:08, 30 November 2020 (UTC)<br /> <br /> ===Session 11,Topic 2: 归化和异化在翻译中的实践 Translation practice in domestication and foreignization===<br /> <br /> Classroom handout for download：[[Media:Handout.The Practice of Foreignization and Domestication.docx]]--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 01:21, 30 November 2020 (UTC)Wu Zijia<br /> <br /> Classroom presentation for download:[[Media:Translation practice in domestication and foreignization.pptx]]--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 09:00, 29 November 2020 (UTC)Lei Kuangxi<br /> <br /> ===Session 11,Topic 3: 目的论及其应用 Skopos Theory and its Applications===<br /> <br /> Classroom handout for download：[[Media:Skopos Theory and its Applications.docx]]--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:08, 30 November 2020 (UTC)<br /> <br /> Classroom presentation for download：[[Media:Skopos Theory and its Applications.pptx]]--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 05:16, 30 November 2020 (UTC)<br /> <br /> ===Session 11,Topic 4:语义翻译与交际翻译 The Semantic Translation and Communicative Translation=== <br /> <br /> Classroom handout for download:[[Media:The Semantic Translation and Communicative Translation.docx]]--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 16:30, 29 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:The Semantic Translation and Communicative Translation.ppt]]--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 06:56, 30 November 2020 (UTC)<br /> <br /> ===Session 11,Topic 5: 奈达的功能对等理论及其在科技文英译汉中的应用 Nida's Functional Equivalence Theory and its Application in E-C Translation of EST===<br /> <br /> Classroom handout for download：[[Media:Nida’s_Functional_Equivalence_Theory_and_its_Application_in E-C_Translation_of_EST.docx]]--[[User:Zhumeimei|Zhumeimei]] ([[User talk:Zhumeimei|talk]]) 02:03, 30 November 2020 (UTC)<br /> <br /> Classroom presentation for download:[[Media:Nida's Functional Equivalence Theory and its Application in E-C Translation of EST.pptx]]--[[User:Zhou Yuanqu|Zhou Yuanqu]]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 03:25, 30 November 2020 (UTC)<br /> <br /> ===Session 11,Topic 6:女性主义翻译 The Feminist Translation===<br /> <br /> Handout for download：[[Media:Feminist Translation.doc]]--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 08:07, 30 November 2020 (UTC)<br /> <br /> Classroom presentation：[[Media:Feminist Translation.pptx]]<br /> <br /> ==Session 12: Different Aspects==<br /> <br /> ===Homework from Session 11 (Nov 30, 2020), for Session 12 due on (Dec 7, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201207_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201207_trans|here]].<br /> <br /> ===Session 12, Topic 1: 政论文翻译 Translation of Political Text===<br /> <br /> Classroom handout for download: [[Media:Translation of Political Text.docx]]--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 12:21, 4 December 2020 (UTC)<br /> <br /> Classroom handout for download: [[Media:Translation of Political Text.pptx]] By Chen Jiaxin --[[User:Jessie Chen|Jessie Chen]] ([[User talk:Jessie Chen|talk]]) 12:30, 4 December 2020 (UTC)<br /> <br /> ===Session 12, Topic 2: 诗歌翻译 Poem Translation===<br /> Classroom handout for download:[[Media:Poem Translation.pptx]]--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 14:59, 6 December 2020 (UTC)<br /> <br /> <br /> [[Media:Poem_Translation_handout.docx]] by Zhang Yujie&amp; Yang Hairong--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 03:14, 7 December 2020 (UTC)<br /> <br /> ===Session 12, Topic 3: 旅游翻译 Tourism Translation===<br /> Classroom handout for download:[[Media:Tourism Translation.pptx]] by Tan Xinjie &amp; Wei Yafei --[[User:Weiyafei|Weiyafei]] ([[User talk:Weiyafei|talk]]) 09:53, 5 December 2020 (UTC)Weiyafei <br /> <br /> <br /> [[Media:Tourism_Translation_handout.docx]] by Tan Xinjie &amp; Wei Yafei--[[User:Weiyafei|Weiyafei]] ([[User talk:Weiyafei|talk]]) 10:06, 5 December 2020 (UTC)Wei Yafei<br /> <br /> ==Session 13: East West comparison==<br /> <br /> ===Homework from Session 12 (Nov 30, 2020), for Session 13 due on (Dec 14, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201214_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201214_trans|here]].<br /> <br /> ===Topic 1:严复和泰特勒翻译标准之对比 A Comparison between Yan Fu's and Tytler's Translation Criteria===<br /> [[Media:A Comparison Between Yan Fu’s and Tytler’s Translation Criteria.pptx]]--[[User:Tang Ming|Tang Ming]] ([[User talk:Tang Ming|talk]]) 07:15, 14 December 2020 (UTC)Tang Ming<br /> [[Media:A Comparison Between Yan Fu’s and Tytler’s Translation Criteria.docx]]--[[User:Ou Rong|Ou Rong]] ([[User talk:Ou Rong|talk]]) 06:52, 14 December 2020 (UTC)Ou Rong<br /> <br /> ===Topic 2:中西翻译发展比较Comparison of the Development of Chinese and Western Translation===<br /> <br /> [[Media:Comparison of the Development of Chinese and Western Translation.pptx]] by Liu Yi.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 15:38, 6 December 2020 (UTC)<br /> <br /> [[Media:Comparison of the Development of Chinese and Western Translation.doc]] by Tan Yuanyuan.--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 15:47, 6 December 2020 (UTC)<br /> <br /> ===Topic 3:中西文化差异对翻译的影响The Influence of Chinese and Western Cultural Differences on Translation===<br /> [[Media:Handout-The Influence of Chinese and Western Cultural Differences on Translation.doc]] by Yang Yue--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 05:10, 10 December 2020 (UTC)<br /> [[Media:The Influence of Chinese and Western Cultural Differences on Translation.pptx]] by Yi Zichu--[[User:Yi Zichu|Yi Zichu]] ([[User talk:Yi Zichu|talk]]) 05:01, 10 December 2020 (UTC)<br /> <br /> ===Topic 4:中国佛经翻译与圣经翻译的比较Comparison Between the translation of Buddhist scriptures of China and Bible translation===<br /> [[Media:The Comparison of the Chinese translation of Buddhist Scriptures and Bible translation.pptx]]by Xiao Ting--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 00:54, 13 December 2020 (UTC)Xiao Ting<br /> <br /> [[Media:The Comparison of the Chinese Translation of Buddhist Scriptures and Bible Translation.docx]]--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 02:07, 13 December 2020 (UTC)Xu Jia<br /> <br /> ===Topic 5:20世纪中叶以来中西翻译理论对比 Comparison of Chinese and Western translation theories since the mid-term of the 20th century===<br /> <br /> [[Media:Comparison of Chinese and Western translation theories since the mid-term of the 20th century by Mo Ling.pptx]]--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 09:38, 11 December 2020 (UTC)Mo Ling<br /> <br /> [[Media:Handout of comparison of Chinese and Western translation theories since the mid-term of the 20th century by Yuan Tianyi.doc]]<br /> <br /> ===Topic 6；中西思维方式差异在翻译中的体现——以习语为例 The Embodiment of the Differences between Chinese and Western Thinking Modes in Translation -- Taking Idioms as an Example===<br /> <br /> Classroom handout for download: [[Media:The Embodiment of the Differences between Chinese and Western Thinking Modes in Translation -- Taking Idioms as an Example.docx]]--[[User:Chen Sha|Chen Sha]] --[[User:Chen Sha|Chen Sha]] ([[User talk:Chen Sha|talk]]) 14:43, 5 December 2020 (UTC)<br /> <br /> Classroom presentation for download: [[Media:The Embodiment of the Differences between Chinese and Western Thinking Modes in Translation -- Taking Idioms as an Example.pptx]] By Chen Jiangning --[[User:Chen Sha|Chen Jiangning]]--[[User:Chen Sha|Chen Jiangning]] ([[User talk:Chen Jiangning|talk]]) 14:43, 5 December 2020 (UTC)<br /> <br /> ==Session 14: Strategies==<br /> ===Homework from Session 13 (Dec 14, 2020), for Session 14 due on (Dec 21, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201221_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201221_trans|here]].<br /> <br /> ===Topic 1；阿拉伯大征服时代与翻译学 The Era of Arab Conquest and Translatology===<br /> <br /> Classroom handout for download: [[Media:The Era of Arab Conquest and Translatology.docx]] Ma Zhixing＆Wu kai --[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 10:17, 18 December 2020 (UTC)<br /> <br /> Classroom presentation for download: [[Media:The Era of Arab Conquest and Translatology.ppt]] Ma Zhixing＆Wu kai --[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 10:17, 18 December 2020 (UTC)<br /> <br /> ===Topic 2；韦努蒂的抵抗式翻译策略 Resistancy Translation Strategy—Lawrence Venuti===<br /> <br /> Classroom handout for download: [[Media:Resistancy Translation Strategy—Lawrence Venuti.docx]] Tang Yiran&amp;Yang Ziling --[[User:Tang Yiran1|Tang Yiran1]] ([[User talk:Tang Yiran1|talk]]) 23:34, 20 December 2020 (UTC) <br /> <br /> Classroom presentation for download: [[Media:Resistancy Translation Strategy—Lawrence Venuti.ppt]] Tang Yiran&amp;Yang Ziling --[[User:Tang Yiran1|Tang Yiran1]] ([[User talk:Tang Yiran1|talk]]) 23:34, 20 December 2020 (UTC)<br /> <br /> ===Topic 3；英日译本对照--以《雪国》为例The Contrast of Japanese-English Translation--Taking &quot;Snow Country&quot; as an Example===<br /> <br /> Classroom handout for download: [[Media:The Contrast of Differences in Japanese-English Xie Ziyi&amp; Peng Yongliang.docx]] <br /> --[[User:Ishikami|Ishikami]] ([[User talk:Ishikami|talk]]) 05:48, 21 December 2020 (UTC)<br /> <br /> Classroom presentation for download: [[Media:The Contrast of Differences in Japanese-English Xie Ziyi&amp; Peng Yongliang.pptx]] <br /> --[[User:Ishikami|Ishikami]] ([[User talk:Ishikami|talk]]) 05:48, 21 December 2020 (UTC)<br /> <br /> ==Session 15: Contemporary Translation Theories==<br /> <br /> ===Homework from Session 14 (Dec 21, 2020), for Session 15 due on (Dec 28, 2020)===<br /> <br /> 1. Every student should translate 1 sentence from the essay. &lt;span style=&quot;color:red&quot;&gt;Here is the '''[[20201228_trans|homework page]]'''&lt;/span&gt;.<br /> <br /> 2. Help a fellow student to improve his/her translation on that page. The final translation was once more worked over by the teacher, please check your own sentence [[20201228_trans|here]].<br /> <br /> <br /> ===Topic 1 Contemporary Translation Theories ===<br /> <br /> Classroom handout for download: [[Media:Contemporary Translation Theories.docx]] <br /> <br /> <br /> Classroom presentation for download: [[Media:Contemporary Translation Theories.pptx]] <br /> --[[User:Sagara Seydou 3|Sagara Seydou 3]] ([[User talk:Sagara Seydou 3|talk]]) 08:07, 27 December 2020 (UTC)<br /> <br /> ==Session 16: Final Discussion==<br /> <br /> ==List of topics for presentations and handouts in class==<br /> 1 Emergence: <br /> 孟莹: 日本起源, 聂晓楼: 西方起源, 马淑雅: 中国起源, 彭锐宏: 人类起源<br /> <br /> 2 History: <br /> 周思庆 张琪: 西方翻译史; 马娟 刘智伟: 历史上中国著名的翻译家; 解帆 张宇星: 现当代中国翻译演变; 凌子瑾 李玉: 中国古代翻译史; 杨晨婷 余妮: 中国近代翻译史; 周诗卿 纪甜甜: 西方翻译理论简史<br /> <br /> 3 Development: <br /> 韩宛真 邓锦霞: 机器翻译的发展; 蒋淇玮 胡瑾：中国佛经翻译的发展; 吴琼 张银柳: 口译未来的发展; 成于思 龚钰冕: 翻译实践的发展; 郑华君 李璐伊: 新中国成立后翻译的发展; 韩海洋 彭育志：圣经翻译的发展<br /> <br /> 4 Early Literary Examples: <br /> 许鹏飞 肖伊宁: 林纾的翻译; 许晶 李凌月; 袁诗琦 姚佳; 邹鑫雨 曹润鑫:《红楼梦》的英译; 袁雨晨 肖茜: 严复和《天演论》; 苏琳 周玉娟<br /> <br /> 5 Early Theories: <br /> 徐梦蝶 杨逸; 陈涵 曾心媛; 陈静静 高明珠; 文晓艺 韦洪朗: 严复与林纾的翻译理论; 康浩宇 漆凯: 玄奘翻译理论; 刘洋诺 邬香: 系统翻译理论的早期尝试<br /> <br /> 6 (Western) Theories: <br /> 康灵凤 莫南: 功能对等理论; 吴琪 常慧月：多元系统理论; 纪甜甜 姜好: 后殖民翻译理论; 许静 游雨婷; 布拉格学派; 肖双玲 王轩: 目的论; 李丽丽 王源: 语言学派<br /> <br /> 7 Methods: <br /> 甘奉玉 丁代凤; 赵晓燕 张慧: 异化策略下的翻译方法; 张瑜 谭星越: 语义翻译和交际翻译; 吴一露 司妤: 直译和意译; 文偲荇 李梦: 增译和减译; 林敏 刘金惺琦<br /> <br /> 8 Style: <br /> 孔祥慧 孔亚楠; 罗雨晴 娄灿灿; 管钦清：不同翻译风格对比； 林鑫 李泳珊：文学风格可译与不可译; 曾雁湖 胡慧芳<br /> <br /> 9 Translation Studies: <br /> 罗维嘉 桂一枝; 彭小玲 彭丹; 全美欣 宋建茹:视听翻译;石迪文 易欢; 姚诚 张虎：中英语态对比及其翻译策略; 刘欧 陈永相：不可译性及其转化策略<br /> <br /> 10 Theory and Practice: <br /> 彭娟 陶冶; 吴子佳 雷旷溪: 归化异化在翻译中的实践; 汤蓓 王美玲; 蒋凤仪 顾东方; 周园曲 祝美梅; 阳慧 张佩闻; <br /> <br /> 11 Different Aspects: <br /> 周艺文 陈佳欣; 谭鑫洁 魏亚菲; 张毓婕 杨海容; <br /> <br /> 12 East West Comparison: <br /> 唐铭 欧蓉; 谭媛媛 刘艺: 中西翻译发展史及比较; 杨悦 义子楚: 中西文化差异对翻译的影响; 肖婷 徐佳：中国佛经翻译和圣经翻译的比较; 莫玲 袁天翼; 陈莎 陈江宁：中西方思维方式差异在翻译中的体现--以习语为例。<br /> <br /> 13 Strategies: <br /> 吴恺 马智星: 阿拉伯大征服时代与翻译学; 汤伊然 杨子泠(劳伦斯·韦努蒂的异化翻译策略); 彭永亮 谢子熠<br /> <br /> 14 Contemporary translation Theories: <br /> Sagara Seydo Nguyen, Thuy Hien (Helen)<br /> <br /> ==List of Topics for final exam papers in Translation Studies==<br /> <br /> 学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br /> <br /> Ideas<br /> *literal vs. free<br /> *Faithful/loyal/foreignization/alienation/exotization vs. domestication/localization<br /> *unit of translation<br /> *contrastive analysis<br /> *the equivalence problem (functional, dynamic)<br /> *translatability vs untranslatability <br /> *SLT vs TLT relation<br /> *translation types, strategies, styles, methods<br /> *communication factors, translator role in social setting<br /> *cognitive factors<br /> *machine translation<br /> *translation quality assessment<br /> *translation ethics / manipulation etc.<br /> <br /> <br /> Suggested topics for final exam papers (chapters of book on translation studies)<br /> <br /> Each student needs to prepare one small topic for a 5-min. classroom presentation (with a fellow student, who writes a handout about it) and needs to find a topic for a chapter of a book on Translation Studies. Alternatively to the classroom presentation, the student can also assist the teacher by preparing class, sorting the wiki page etc.<br /> <br /> Here is the link to the list: [[Topics in Translation Studies]]<br /> <br /> =Final Exam Papers=<br /> &lt;span style=&quot;color:red&quot;&gt;The deadline has been extended to '''Dec 21, 2020'''. Please find a paper you want to proof read, contact the author, proof read (by copying each paragraph and make corrections/suggestions in the copy) and sign until Dec 19. The author then finalizes (works in the suggestions) until the final deadline Dec 21!&lt;/span&gt;<br /> ==Structure==<br /> 需要有topic、学生姓名、学号、专业、Abstract、Key words、题目、摘要、关键词、不同的章回（比如1. Introduction、2. Nida’s Theory、3. ……、4.……、5. Conclusion、References)、然后还需要每个阶段以后有来源。一个阶段不要超过100英文词。每个章回会有几个阶段没问题。每个阶段以后需要一个同学的这个阶段的修改。<br /> <br /> ==Tips for writing your final exam paper: How to indicate your references==<br /> *You can use the existing book chapters here as an example.<br /> *Please write the text and indicate ALL SOURCES with bibliographical references. That means: At least for every paragraph, sometimes for single sentences, you have to indicate at the end, where you have found this information. E.g. (Liu Miqing 2010, 17). This means you have found it in the book or paper written by Ms Liu on page 17. And then, you need to add a section at the end called &quot;References&quot;. There you write the full version of the reference: Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学. Similarly, you do it for papers: Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.<br /> *Do '''not''' write any references like in one of the sample chapters:<br /> <br /> [1] dsalkfkdsa<br /> <br /> [2] adsfadsfag<br /> <br /> But only the following way:<br /> <br /> (Liu Miqing 2010, 17) in the text<br /> <br /> and then<br /> <br /> '''References'''<br /> *Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.<br /> *Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学.<br /> <br /> Also, please avoid using the three apostrophes like ' ' ' (without spaces). Use the equal signs to mark headers and subheaders instead. If your paper topic has two equal signs at the beginning and end of your topic, then use three equal signs for your sub headers. Example (without spaces):<br /> = = Topic = =<br /> &lt; c e n t e r &gt; Student Name, Student no. &lt; / c e n t e r &gt;<br /> = = = Abstract = = =<br /> This chapter is on ....<br /> = = = Key Words = = =<br /> Egg, Hen<br /> = = = 题目 = = =<br /> = = = 摘要 = = =<br /> = = = 关键词 = = =<br /> = = = Introduction = = =<br /> Here starts the normal text of the chapter. Please remember to indicate the source of EACH PARAGRAPH, sometimes even of single sentences. You can indicate it like this. (Woesler 2020, 345) And don't forget to mention the full bibliographical entry beneath under ''References''.<br /> = = = The Egg = = =<br /> Bla, bla, bla<br /> = = = The Hen = = =<br /> Bla, bla, bla<br /> = = = Conclusion = = =<br /> Bla, bla, bla<br /> = = = References = = =<br /> Woesler, Martin. (2020). Responsibility and Ethics in Times of Corona. Woesler, Martin and Hans-Martin Sass eds. ''Medicine and Ethics in Times of Corona'' Muenster: LIT<br /> <br /> ==Sample papers==<br /> You can find the full papers also on the Webpage [[History of Translation Studies]]). They are marked with &quot;Sample paper&quot;.<br /> * A Comparative Study between Functional Equivalence Theory and Skopos Theory and My thoughts on the Two Theories<br /> * An Analysis of the Book of Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications<br /> * Comparative Study on Functional Equivalence Theory and Skopos Theroy<br /> * Comparison of Derrida’s and Benjamin’s Translation View<br /> * Impacts of Western Translation Theories on The Translator’s Guide to Chinglish<br /> * On the Comparison between &quot;Sublimation&quot; an &quot;Functonal Equivalence&quot; Theories<br /> * Study on Gladys’ Translation of The Border Town from the Perspective of Translation Aesthetics<br /> * The Translation of Culture-loaded Words in Chinese-English Communication<br /> * Translators' Views on Translation Influence Their Translation Behavior<br /> <br /> ==Website to write your final exam paper on==<br /> [[20220112_final_exam|final exam page]]<br /> <br /> As a reference, here is the information about last year's final exam papers:<br /> <br /> The website where everybody wrote their final exam paper on became too big and produced a database error. Therefore we split the website into 10 small websites. They are sorted like the chapters in the book. Please look for your name and find the right of the 10 small websites to edit your book chapter. Everybody also needs to help to improve other book chapters (copy a paragraph, paste it beneath, make your corrections in the paragraph and sign it).<br /> <br /> Here you can write your Final Exam Papers:<br /> <br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_1 Part 1, (samples)]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_2 Part 2, (samples)]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_3 Part 3, students: 蒋凤仪 Jiang Fengyi， 雷旷溪 Lei Kuangxi, 郑华君 Zheng Huajun, 文晓艺 Wen Xiaoyi, 陶冶 Tao Ye, 孔亚楠 Kong Yanan, 陈江宁 Chen Jiangning]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_4 Part 4, students: 杨海容 Yang Hairong，游雨婷 You Yuting，王源 Wang Yuan，徐佳 Xu Jia，凌子瑾 Ling Zijin，石迪文 Shi Diwen，张玲 Zhang Ling，曾心媛 Zeng Xinyuan，姚诚 Yao Cheng，朱旭 Zhu Xu，许鹏飞 Xu Pengfei，赵晓燕 Zhao Xiaoyan，张琪 Zhang Qi，周园曲 Zhou Yuanqu]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_5 Part 5, students: 李玉 Li Yu，林敏 Lin Min，文偲荇 Wen Sixing， 周诗卿 Zhou Shiqing，朱素瑶 Zhu Suyao，胡百辉 Hu Baihui，马智星 Ma Zhixing, 胡瑾 Hu Jin，张毓婕 Zhang Yujie，顾东方 Gu Dongfang，高明珠 Gao Mingzhu，张虎 Zhang Hu，李璐伊 Li Luyi，袁诗琦 Yuan Shiqi，王美玲 Wang Meiling，康浩宇 Kang Haoyu，王轩 Wang Xuan，陈永相 Chen Yongxiang，莫玲 Mo Ling，袁天翼 Yuan Tianyi]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_6 Part 6, students:汤蓓 Tang Bei欧蓉 Ou Rong，谭星越 Tan Xingyue，周罗平 Zhou Luoping，龚钰冕 Gong Yumian，邹鑫雨 Zou Xinyu， 陈惠 Chen Hui，罗雨晴 Luo Yuqing，谭鑫洁 Tan Xinjie]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_7 Part 7, students:曾雁湖 Zeng Yanhu，邓锦霞 Deng Jinxia，姜好 Jiang Hao，管钦清 Guan Qinqing，唐铭 Tang Ming，娄灿灿 Lou Cancan，丁代凤 Ding Daifeng，苏琳 Su Lin，徐佳 Xu Jia， 刘艺 Liu Yi，李凌月 Li Lingyue，马娟 Ma Juan，吴琪 Wu Qi，姚佳 Yao Jia，李海泉 Li Haiquan，吴琼 Wu Qiong，杨子泠 Yang Ziling，林敏 Lin Min，彭锐宏 Peng Ruihong ，汤伊然 Tang Yiran，阳慧 Yang Hui，刘智伟 Liu Zhiwei]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_8 Part 8, students: 王煜 Wang Yu，方洁玲 Fang Jieling，许静 Xu Jing，周书尧 Zhou Shuyao，彭永亮 Peng Yongliang，宋建茹 Song Jianru，韦洪朗 Wei Honglang，魏亚菲 Wei Yafei，张雪仪 Zhang Xueyi，甘奉玉 Gan Fengyu，赵茜 Zhao Xi，吴恺 Wu Kai，周艺文 Zhou Yiwen，张维虹 Zhang Weihong，司妤 Si Yu]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_9 Part 9, students: 易欢 Yi Huan，曾良 Zeng Liang，义子楚 Yi Zichu，欧阳玲 Ouyang Ling，石海瑶 Shi Haiyao，胡慧芳 Hu Huifang，吴一露 Wu Yilu，纪甜甜 Ji Tiantian, 桂一枝 Gui Yizhi，刘欧 Liu Ou，祝美梅 Zhu Meimei，谭媛媛 Tan Yuanyuan，张银柳 Zhang Yinliu，李泳珊 Li Yongshan，聂晓楼 Nie Xiaolou]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_10 Part 10, students:陈静静 Chen Jingjing， Thuy Hien Nguyen Thuy Hien，肖茜 Xiao Xi，余妮 Yu Ni，韩宛真 Han Wanzhen，陈佳欣 Chen Jiaxin，成于思 Cheng Yusi，方洁玲 Fang Jieling，张慧 Zhang Hui，吴子佳 Wu Zijia，孔祥慧 Kong Xianghui，许晶 Xu Jing，周玉娟 Zhou Yujuan，曹润鑫 Cao Runxin，肖伊宁 Xiao Yining, Sagara Seydou，欧阳静兰 Ouyang Jinglan]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_11 Part 11, students:李丽琴 Li Liqin, 张瑜 Zhang Yu, 刘怡瑜 Liu Yiyu, 李梦 Li Meng, 林鑫 Lin Xin, 罗维嘉 Luo Weijia, 漆凯 Qi Kai, 郭露 Guo Lu，张宇星 Zhang Yuxing, 陈涵 Chen Han, 李丽丽 Li Lili, 刘柳 Liu Liu, 陈莎 Chen Sha, 徐梦蝶 Xu Mengdie,彭丹 Peng Dan， 谢子熠 Xie Ziyi，莫南 Mo Nan]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_12 Part 12, students: 全美欣 Quan Meixin，何长琦 He Changqi，刘博 Liu Bo，刘金惺琦 liu Jinxingqi，谌孙福 Chen Sunfu，曾芳缘 Zeng Fangyuan，肖婷 Xiao Ting，常慧月 Chang Huiyue，彭娟 Peng Juan，彭小玲 Peng Xiaoling，杨悦 Yang Yue，肖双玲 Xiao Shuangling，彭育志 Peng Yuzhi，孟莹 Meng Ying]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_13 Part 13, students: 杨晨婷 Yang Chenting, 康灵凤 Kang Lingfeng，杨逸 Yang Yi, 马淑雅 Ma Shuya, 雷方圆 Lei Fangyuan, 张佩闻 Zhang Peiwen]<br /> *[https://bou.de/u/wiki/History_of_Translation_Studies_14 Part 14, students:周思庆 Zhou Siqing，蒋淇玮 Jiang Qiwei，瞿淼 Qu Miao，韩海洋 Han Haiyang，刘金惺琦 liu jinxingqi，解帆 Xie Fan，刘洋诺 Liu Yangnuo，袁雨晨 Yuan Yuchen，邬香 Wu Xiang]<br /> <br /> =Benefits=<br /> This course is registered as a &quot;EU Expert&quot; diploma supplement course. Collect 10 such courses during your study and you receive a certificate by the Jean Monnet Chair.<br /> <br /> =Misplaced things=<br /> Handout 4 of Ren Xin --<br /> 贺骥.“世界文学”概念:维兰德首创：<br /> Summary： 主要讲述了人们发现维兰德首次提出“世界文学”的过程，维兰德对“世界文学”的概念以及与歌德的比较。<br /> <br /> 一、为何说维兰德首创“世界文学”？<br /> 1987 年，德国学者魏茨( Hans-Joachim Weitz，1904—2001) 在《阿卡迪亚》杂志上发表了一篇题为《维兰德是“世界文学”一词的首创者》的短文。魏茨声称他发现了德国作家维兰德( Christoph Martin Wieland，1733—1813) 在1790 至1813 年间亲笔书写的一则手记中首次提到“世界文学”。但维兰德于1813 年1 月20 日去世，他的同时代人并不知道他写有这则手记，歌德在不知情的情况下从1827 年1 月15 日起多次使用了“世界文学”这个词。维兰德与歌德对于“世界文学”的概念相近，但他没有详细论证。所以说，“世界文学”一次是维兰德首创，歌德第一次明确提出的<br /> 二、维兰德“世界文学”的概念与歌德的比较<br /> 1. 维兰德在创作早期作品时：世界文学就是世界各民族的文学名作的总集。该观点体现在《民族文学》文学是世界各民族的共同精神财富，世界文学就是所有时代所有民族的典范作品总集。<br /> 2. 和歌德一样，维兰德的世界文学概念带有言必称希腊的欧洲中心主义色彩，他的世界文学乃是以古希腊罗马文学为正典、以欧洲文学为核心的世界各民族文学经典的总集。“阅读最优秀的作家的杰作”乃是维兰德“世界文学”概念的核心: 杰作即古往今来世界各民族的文学经典。<br /> 3. 维兰德认为优秀作品的形成过程: 首先作家必须以阅世高人的文化修养和娴熟的艺术技巧创造有审美价值的“文学杰作”；其次是后世“最优秀的人们”对这些杰作的“宣扬”和“奉为样板”。<br /> <br /> 三、“世界文学”概念有三种定义: <br /> ( 1) 广义的“世界文学”指的是所有民族和所有时代文学作品的总和( Gesamtliteratur) ; <br /> ( 2) 狭义的“世界文学”指的是超时代的、具有普遍审美价值的世界各民族文学的典范作品总集( Kanon) ，换言之，“世界文学”就是具有世界声誉的文学杰作的荟萃，这种精英主义意义上的“世界文学”概念在当今学界占据了主导地位; <br /> ( 3) 歌德于1827 年提出的文学发展蓝图，它指的是国际性的文学交往( Kommunikation der Literatur) 和文化接触，交往的结果就是具有特性的各民族文学的融合。<br /> <br /> Reference: <br /> 贺骥.“世界文学”概念:维兰德首创[J].社会科学,2014(07):176-182. --[[User:ImRx|ImRx]] ([[User talk:ImRx|talk]]) 13:24, 13 April 2018 (UTC)<br /> <br /> <br /> <br /> [1]文飙.阿拉伯民间文学的珍品《一千零一夜》.<br /> 1.流传情况： <br /> 《一千零一夜》早在公元六世纪左右已在波斯、伊拉克和埃及产生并流传着。公元十世纪阿拨斯王朝统治时代汇集成书,后又经过数百年不断搜集、整理、加工和修改；大约到十六世纪才形成比较完整的总集。<br /> 2.故事发生的地点：多在当时阿拉伯世界两大中心城市— 巴格达及开罗。<br /> 3.《一千零一夜》，中文另一译名为《天方夜谭( 谈) 》的原因：<br /> 这个译名的来源说明中世纪时期阿拉伯帝国与中国的关系。阿拉伯半岛的麦加城在帝国中称为“ 圣城”, 城内有古庙名“ 天房”, 中国古嫂都译为“ 天方”, 实即“ 天房”之误。我国明朝以前称阿拉伯为黑衣大食国，明朝以后则称为“ 天方国”, 这就是旧译本称为《天方夜谭》的原因。<br /> 4.故事内容： 《一千零一夜》是一部包罗万象的民间故事集, 有格言、谚语、童话, 王子公主的恋爱故事, 及市民冒险故事。这些故事的主角从底层的劳苦大众到最高的统治者哈里发。能够比较全面而深刻地反映中世纪东方的社会生活。<br /> 5.《一千零一夜》的起源：<br /> 在古代印度和中国为海岛中,有一个萨桑国。残暴的国王山鲁亚尔每夜娶一王后,翌晨即杀掉再娶。老百姓受此威胁,十分恐怖,纷纷携儿带女逃走,致使城中十室九空。然而国王仍照例命令宰相寻找女子供他虐杀。一天，宰相找遍民间，没找到一个,便满怀恐惧、忧郁地转回府邸来。宰相的大女儿山鲁佐德见父亲情状,问明情由,执意让父亲把她嫁给国王,宰相不得已才把女儿送进宫去。山鲁佐德一见国王,就悲伤地哭泣起来，她希望国王允许她在死之前能和妹妹再见一面,国王同意了,派人到宰相家召敦亚佐德进宫。姐妹俩高高兴兴地坐在床脚下谈笑。其时,敦亚佐德请求姐姐讲个故事消磨时间。山鲁佐德便征得国王许可,开始讲起故事来,借以引动国王的好奇心和兴趣,从而免遭杀戮。这样,日复一日,山鲁佐德一直讲了一千零一个夜晚,最后，终于使国王悔悟。<br /> 6.影响：<br /> 《一千零一夜》在世界各国广为传播。<br /> 它最早介绍到欧洲,对西方文化起过一定的积极作用,许多欧美文学艺术家,如但丁、乔叟、薄伽丘、莎士比亚、塞万提斯、莱辛等都或多或少地受到它的直接或间接的影响。 <br /> 在我国，早在六十多年以前就有了《一千零一夜》的译本。<br /> <br /> <br /> [2]冯辉.略论《一千零一夜》对世界文学的借鉴与影响.<br /> 摘要：《一千零一夜》对世界文学的借鉴与影响。荷马史诗中的巨人故事对《一千零一夜》的启发 ,《一千零一夜》对法国、英国、德国、中国作家的影响。 <br /> 一、流传情况：<br /> 1.流传时间：多数学者认为:它的故事和手抄本在中近东地区开始流传的年代约在8 世纪中叶—9 世纪中叶。一些世界文学史家则认为:大约在十字军东征时期(1095— 1291), 《一千零一夜》的故事已通过民间传到欧洲。<br /> 2.流传情况： <br /> a. 18 世纪初, 法国人加朗根据叙利亚抄本, 首次把《一千零一夜》译成法文出版, 以后在欧洲出现了各种文字的译本。<br /> b. 中国1900 年有过译本, 以后不断的出现多种白话文本。新中国成立后, 纳训选译的3 卷本以及80 年代出版的全译本1 —6 卷, 收集了275 个故事。<br /> 二、《一千零一夜》对古希腊荷马史诗巨人故事的借鉴<br /> 《一千零一夜》第4 卷第172 个故事《辛伯达航海的故事》写三次航海的故事, 可以看出受到古希腊荷马史诗《奥德修纪》中独眼巨人故事的影响, 又带有阿拉伯民族的特色。<br /> 三、《一千零一夜》对世界文学的影响：<br /> 1.文艺复兴人文主义作家对《一千零一夜》中故事的扬弃与创新<br /> a)法国：《一千零一夜》第2 卷第75 个故事《阿里·艾尔哲明的故事》与法国文艺复兴时期拉伯雷《巨人传》中第三代国王庞大固埃出生时的行囊装载十分相似。<br /> b)英国：在《一千零一夜》第3 卷第152 个故事的《亚历山大大帝和弱小民族的故事》与英国文艺复兴时期的作家莎士比亚的《哈姆雷特》中有类似的情节，两个故事有历史延续性与巧妙的联系。<br /> 《一千零一夜》：<br /> 东征西讨的希腊国王亚历山大,一次路过一个弱小国家, 其民众各自门前准备好了坟墓, 家家一贫如洗, 安贫乐道, 所以并不怕亚历山大来争夺地盘。亚历山大十分好奇, 亲自见他们的国王。国王拿了两个头骨, 告诉他这是两个国王的头骨, 一个生前暴虐, 死后安拉让他下地狱;一个生前公正廉明, 爱护百姓, 死后安拉让他升入天堂。国王又问亚历山大:“ 到底你是这两个帝王中的哪一个呢?”年青的亚历山大受了感动, 要这个国王做他的宰相。国王拒绝了他, 说他虽拥有一个大帝国, 却有许多仇敌。国王虽穷, 他所有的一切“ 仅仅是知足” 。亚历山大感慨万千,告辞归去, 不再侵犯他们。<br /> 《哈姆雷特》：第五幕第一场墓地对话中 <br /> 哈姆雷特面对死人头骨说道:“ 要是我们用想像推测下去, 谁知道亚历山大的高贵的尸体, 不就是塞在酒桶口上的泥土?”“ 凯撒死了, 你尊严的尸体, 也许变了泥把破墙填砌, 啊! 他从前是何等的英雄, 现在只好替人挡风遮雨。”<br /> c)意大利：意大利文艺复兴时期的小说家卜伽丘的《十日谈》中的贵妇宴请国王吃鸡宴, 以打退国王邪念的故事, 在《一千零一夜》第4 卷第175 个故事《宰相夫人的故事》中有类似情节。<br /> 2.对18 世纪英国现实主义小说家笛福《鲁宾逊飘流记》的影响<br /> 把《辛伯达航海的故事》与《鲁宾逊飘流记》相比较, 辛伯达可以说是鲁宾逊典型的雏型与前身, 鲁宾逊则更加丰富, 更带时代特点。<br /> 1)不同点： <br /> 辛伯达是中世纪阿拉伯人中积极进取, 发展海外贸易,不断向外开拓勇于冒险的新兴商人, 他开初坐享父亲遗产,挥霍一空, 最后决定变卖家产七次到海上做冒险生意。<br /> 鲁宾逊是18 世纪英国资本主义原始积累时期的新资产阶级商人的代表, 父亲没有给他丰厚的资产, 他本人是不满现状的小商人, 三次海外冒险；<br /> 辛伯达是在第7次航海时在一个岛国居住了27 年才返回故乡, 鲁宾逊是在第三次航海时在一个荒岛上度过了28 年, 才返回故乡。<br /> 2)相似点：<br /> 两人都曾遭到过毁灭性的打击, 死里逃生,但每次都以顽强的毅力, 惊人的应变能力, 沉着应付, 化险为夷；发财致富的欲望, 对海外世界的好奇与向往, 每次都促使他们不安现状, 敢于做一次又一次的冒险。<br /> 3.对中国作家的影响<br /> 《一千零一夜》第1 卷第12 个故事《脚夫和巴格达三个女人的故事》中，脚夫诵的表达自己忠信的诗同中国现代作家钱钟书的长篇小说《围城》中的苏小姐自己写的诗相似。这里已改造成一首爱情诗, 方鸿渐当时并不知道是苏小姐自己写的诗, 说这首诗是借的外债,<br /> 四、小结<br /> 因为国别不同, 语言不通, 翻译技术有限，后来的作家们不一定能亲自看到这些《一千零一夜》中的故事原文。但阿拉伯文化与文学对欧洲文艺复兴运动及后来的世界文学的发展起到的推动作用和所作的贡献是世界发展史上所公认的事实。<br /> <br /> <br /> [3]陆英英.《一千零一夜》在欧洲.<br /> 摘要： 介绍了欧洲许多国家早期对《一千零一夜》的译本。《一千零一夜》译成欧洲各种文字后, 引起了欧洲人收集和研究东方文学的热望, 激起了他们了解东方的兴趣。《一千零一夜》对欧洲文学包括戏剧、小说、诗歌、诗剧都产生了巨大影响。<br /> 1.法国译本：<br /> A.1704-1717年出现的法国安东尼·加仑的译本是《一千零一夜》——最著名的译本。为了迎合读者掺杂了许多自己想象的情节<br /> B.1828年法国出版特雷布梯的译本 —— 增加情节，接近原版<br /> C.1969年出版了勒内赫瓦姆的《一千零一夜》译本 —— 忠于原作<br /> 2.英国译本（几乎都是从法国译本转译而来）： <br /> A.1811年乔纳森·斯科特出版的译本 —— 最突出<br /> B.1838年，亨利·托伦斯打算给译文加注释, 但他只译了五十夜就死了<br /> C.1839-1841年，爱德华·威廉·莱恩的《一千零一夜》三卷本（从阿文直译），删去了当时英国的道德传统所不能接受的故事, 并写了许多注释 —— 极具参考价值<br /> D.1885年，理查德·伯顿的译本出版 —— 最完备的译本<br /> E.英国军官伯顿（会讲阿拉伯语）—— 强烈殖民主义色彩<br /> 3.德国译本：<br /> A.第一个把《一千零一夜》译成德文的是东方学家冯哈曼尔。<br /> B.1837-1841年之间出现了凡勒的德译本 ——忠实原文，生涩<br /> C.东方学家莱塔马教授 —— 德国最著名的译本<br /> 4.罗马尼亚译本：<br /> A.1771年，出版的《哈伦·拉希德的故事》——罗马尼亚最早<br /> B.1783年，修道院主教罗法伊勒出版了根据希腊文译出的全译本<br /> C.1835-1838年格拉西姆·哥嘉出版《哈利曼或者阿拉伯神话故事》四卷本译本<br /> D.1966-1976，罗马尼亚最大出版社——梅纳法出版社出版了十四卷本的《一千零一夜》<br /> 5.俄文译本：<br /> A.萨利尔译的，东方学家卡利姆斯基出版的。<br /> B.高尔基于1904年也译过。<br /> C.列夫·托尔斯泰也译过几篇，如《皇帝和衬衣的故事》等。<br /> 6.捷克译本：<br /> 1958-1963年捷克斯洛伐克科学院出版的塔瓦外孜授译的《一千零一夜》全集。<br /> 7.波兰译本：<br /> 1774年出版了第一本——《阿拉伯传奇或一千零一夜》<br /> 8.威尼斯译本：<br /> 1757-1762年，出版了四卷本的《一千零一夜》和《一千零一日》故事集, 书名为《阿拉伯故事》。<br /> 9.希腊译本：<br /> 译者为布利兹威斯，译本分三卷。<br /> 10.此外还有葡萄牙语、荷兰语、丹麦语、瑞典语、匈牙利语等译本。<br /> 东方学家朝温在《阿拉伯著作一览》一书中用了一百二十页专门介绍《一千零一夜》的各种版本和文本。<br /> <br /> 参考文献：<br /> [1]文飙. 阿拉伯民间文学的珍品《一千零一夜》[J].徐州师范学院学报,1978(02):59-64.<br /> [2]冯辉. 略论《一千零一夜》对世界文学的借鉴与影响[J].河南教育学院学报(哲学社会科学版),2001(01):110-112.<br /> [3]陆英英.《一千零一夜》在欧洲[J].阿拉伯世界,1983(02):84-90. --[[User:ImRx|ImRx]] ([[User talk:ImRx|talk]]) 13:34, 16 April 2018 (UTC)<br /> <br /> <br /> [1]杨晓雨.佛经翻译与圣经翻译比较[J].考试周刊,2017(74):192. <br /> <br /> 摘要： 中国翻译史的源头是佛经翻译，而西方翻译史则始于另一部宗教巨著———圣经翻译。中国的佛经翻译和西方的圣经翻译虽然在具体内容、翻译分期、信徒和对应的时代背景等方面有所差异，但两者都经历了直译、意译、直意译相结合的发展历程。本文对比了佛经翻译和圣经翻译，探求宗教类文献翻译中的共同特点。<br /> 1.佛经翻译<br /> A.四个时期：<br /> a. 创立时期（东汉末年到西晋），代表人物有安世高和支谦；<br /> b.初步发展阶段是（晋代到隋朝），代表人物有道安和鸠摩罗什；<br /> c.鼎盛时期（唐朝），代表人物为玄奘、不空；<br /> d.逐渐结束于北宋。<br /> B.翻译形式<br /> 最初由西域僧人的梵语口授，再找汉人加以润饰。音译。<br /> 后来出现精通汉语的印度高僧和熟练掌握梵语的中国高僧。直译为主。<br /> C.翻译大家<br /> 三藏法师，从数量和翻译成就都无人能比。直译&amp;意译结合。<br /> 2.圣经翻译<br /> A.概况<br /> 圣经翻译是西方翻译史的起源。经历了希伯来文－希腊文－拉丁文的过程。<br /> B.流传形式：手写本。<br /> C.最早的圣经译本：公元前3-2世纪《圣经·旧约》（据《西方翻译简史》记载。后世也叫《七十子希腊文本》。<br /> 缺点：用词晦涩难懂，不易理解，跟当时的希腊语有较大的出入。<br /> 优点：此译本特别完整准确地还原了圣经原籍的内容。<br /> D.翻译大家：a. 西塞罗—西方翻译史上最早的翻译理论家，主张活译。<br /> b. 圣哲罗姆—翻译了第一部标准拉丁语圣经。直译和意译相结合。<br /> 3.佛经翻译和圣经翻译的相似性：<br /> 经历了直译—意译—直意译结合的过程。<br /> A.最初翻译时，中西译者都是逐字逐句的直译。<br /> 原因：宗教经典神圣不可侵犯，译经僧侣对宗教经典抱有虔诚态度；<br /> 由于译者身份的局限性，缺乏专业的语言翻译基础。<br /> B.随着经验的累积，译者们开始倡导意译。<br /> 代表人物：马丁路德<br /> 原因：受众人群都是普通老百姓，需要简单流畅、明晓易懂的语言才能让教义被大众所通晓。<br /> C.主张直译&amp;意译相结合。<br /> 代表人物：玄奘大师—《钦定本圣经》<br /> <br /> <br /> [2]顾颍.从佛经与《圣经》翻译看中西方翻译思想——《中西方翻译思想比较》评析[J].常熟理工学院学报,2008(03):122-124.<br /> <br /> 摘要：作者认为比利时学者安德烈勒菲弗尔（当代文学翻译学术带头人，较有影响力）由于对中国翻译史缺乏深入研究，对中国的佛经翻译了解不透彻，在《中西方翻译思想比较》中提出“西方译者更为忠实原文, 而中国译者则倾向于归化原文”的观点较为片面。并提出佛经翻译和圣经翻译的共有规律：直译、意译两原则交替主导翻译活动并趋于成熟，直至最终实现两者的有机融合。<br /> <br /> <br /> [3]姜晏.译介学视角下的中西方《圣经》翻译[J].青岛大学师范学院学报,2011,28(02):125-128.<br /> 摘要：《圣经》翻译的主要功能是服务于宗教的传播。但译者们对其“创造性叛逆”的翻译，使得《圣经》对世界各民族语言，包括对中国语言文学都产生了深远影响，同时推动各国文化交流、促进不同思想的包容。<br /> <br /> 1.翻译不只是语言文字的转换，而是应关注原文在外语和本族语转换过程中的信息的失落、变形、增添、扩散等问题。<br /> 2.《圣经》翻译对西方各国（民族）语言的影响 —— 不分析译本翻译的好坏，而是分析译本对译入语国家或民族的文化和语言所产生的影响。<br /> A.4世纪，乌裴拉主教翻译成东日耳曼语。<br /> 8、9世纪，阿尔弗雷得等翻译成古英语。<br /> 这些标志着民族语言翻译的开始。<br /> B.《圣经》翻译在13世纪达到了新的高潮。<br /> C.马丁路德：把《圣经》新约和旧约翻译成德语，并且翻译成能被大众所接受的语言。他认为翻译就是让外语成为译者的本土化语言。<br /> 作用：消除了普通人对《圣经》的语言障碍，对统一德语和发展德语做出贡献。<br /> D.威廉廷代尔的译本成为英国翻译史上最著名的英王钦定本的主要参照本。<br /> 作用：完全符合英语的用法习惯，增加了英语的表现力；<br /> 对英国散文、语言和文化发展起到了不可估量的作用。<br /> 3.《圣经》在汉译中的创造性叛逆<br /> A.创造的叛逆性翻译是为了使《圣经》在新的环境中易于被受众接受。<br /> B.特征：<br /> a.显著的归化特征：吴经熊采用骚体，把外国的体裁中国化。<br /> 吴经熊翻译的《新约全集》:“天主聖子耶穌基督福音之濫觴，正如《意灑雅先知書》之所記云:吾遣使者，以先啟行; 為爾前驅，備爾行程。”<br /> b.误译：严复的译本以中国士大夫为主要读者，因此他的译本符合士大夫的价值观，同时也降低阅读难度。<br /> c.改编或删节：严复考虑到中国读者几千年来的儒家文化熏陶，迎合中国道德伦理和文化。<br /> 4.《圣经》汉译对中国语言文学的影响<br /> a.丰富了汉语词汇，为现代汉语带来许多新意象和表达方式。如，天堂、伊甸园等。<br /> b.影响中国现代文学的创作主体，许多意象来源于《圣经》中的典故。<br /> c.影响许多中国著名的作家和文学理论家。如，鲁迅、冰心、徐志摩等。<br /> <br /> <br /> [4] 曾志琼.浅析“圣经故事”包含的男权思想及其危害[J].西昌学院学报(自然科学版),2004(04):21-23.<br /> <br /> 《圣经》中包含的男权思想：<br /> 1.创世纪故事中包含的男权思想。<br /> a.在上帝创世的神话中，男性亚当是用象征承载人类生命的泥土按上帝的形象创造出来的，而女性夏娃是作为男性的附属品用亚当的肋骨而创造出来的，目的是为亚当消除孤独寂寞。<br /> b.创世纪故事中，包含“女人是祸水”思想。作为女性象征的夏娃经不住蛇的诱惑，偷吃了禁果，使人类受到上帝的惩罚，开始了苦难。<br /> 2.“圣经故事”中的先知先觉、基督英雄们都是男性。<br /> 人类历史的英雄史都是谱写男性的。整个圣经故事都是以男性英雄为主线而描绘基督教历史的。从最早制造方舟振救人类的挪亚，到带领以色列人出埃及，使以色列人摆脱埃及法老贵族奴役的摩西，到带领以色列人力战外族，为以色列人开缰拓土的约书亚，再到带领以色列人雪耻，赶走外族，使以色列人建国的大卫以及拯救人类的耶稣等等。<br /> 3.婚姻家庭中的男权思想、夫权思想 <br /> a.嫡长子制，忽视女性后代的存在。<br /> b.多妻制。基督英雄们都是妻妾成群，可以主人的身份任意拥有女人。<br /> c.休妻制。女性不论犯不犯错都可能被休。甚至可以被男性当财产、畜生一样送人。<br /> <br /> <br /> [5]菲利斯·特丽波,周辉.女性主义诠释学与圣经研究[J].圣经文学研究, 2009(00):35-44.<br /> 摘要：作者认为出现在父权制社会的圣经充满了男性形象和语言，对《圣经》进行重新的诠释，以挑战圣经中的父权制。焦点是希伯来圣经，重点不仅仅落在不利于女性的事例上。 考量了圣经中女性研究的三条女性主义进路。<br /> 1.阐释了一些不利于女性的故事。希伯来女子从生到死都属于男人，遭受到男性权威的虐待、凌辱。<br /> 2.重申被忽视的女性作为上帝的篇章和反抗父权制文化的女性形象。<br /> 3.利用前两种方式，同情地重新讲述关于妇女的故事<br /> （作者菲利斯·特丽波被认为是在圣经文本基础上探索妇女与性别问题的领袖人物）<br /> <br /> <br /> [6]林燕.女性主义圣经诠释概述[J].宗教学研究,2013(04):213-219.<br /> 女性经验是重新阐释圣经的基点。<br /> 女性主义圣经诠释随着女性神学的繁荣而发展。女性圣经诠释是不同于女性主义神学的独立学科，它具有独立的研究前提和范畴。<br /> 核心内容：对传统的圣经诠释和基督神学所建构的两性关系提出质疑和批判；寻找、重建圣经中被忽视、被遗忘的女性形象，恢复重建女性的地位和尊严；为争取女性在教会中担任圣职而斗争。<br /> <br /> 参考文献：<br /> [1]杨晓雨.佛经翻译与圣经翻译比较[J].考试周刊,2017(74):192. <br /> [2]顾颍.从佛经与《圣经》翻译看中西方翻译思想——《中西方翻译思想比较》评析[J].常熟理工学院学报,2008(03):122-124.<br /> [3]姜晏.译介学视角下的中西方《圣经》翻译[J].青岛大学师范学院学报,2011,28(02):125-128.<br /> [4]曾志琼.浅析“圣经故事”包含的男权思想及其危害[J].西昌学院学报(自然科学版),2004(04):21-23. <br /> [5]菲利斯·特丽波,周辉.女性主义诠释学与圣经研究[J].圣经文学研究,2009(00):35-44.<br /> [6]林燕.女性主义圣经诠释概述[J].宗教学研究,2013(04):213-219.--[[User:ImRx|ImRx]] ([[User talk:ImRx|talk]]) 02:42, 4 June 2018 (UTC)<br /> <br /> <br /> 《霍乱时期的爱情》<br /> 加夫列尔·加西亚·马尔克斯——拉美魔幻现实主义的领军人物<br /> 1967年，《百年孤独》；1982年， 获诺贝尔奖；1985年，《霍乱时期的爱情》<br /> 故事是以费尔明娜和阿里萨、乌尔比诺医生爱恨悲欢的三角恋为主线，以阿里萨与其余622名女性形形色色的性欲与真情为副线。小说采用了顺时叙述。以乌尔比诺的棋友之死为故事的开始，先后讲述了：医生的婚后生活；阿里萨和费尔明娜如诗如梦的初恋，乌尔比诺追求费尔明娜并与之结婚；阿里萨的失望心情和纵欲寻欢；费尔明娜婚后生活的不快和孀居的孤独；阿里萨耐心点燃费尔明娜心中的爱火。<br /> 一.主要人物：<br /> 1.阿里萨：喜欢阅读、喜欢写诗。多愁善感，阴郁。一生中有过623个女人，但费尔明娜是他一生的挚爱。最后在他并不怎么上心的航运公司里获得了董事长的职位。<br /> “费尔明娜，我等待这个机会，已经有51年9个月零4天了，在这段时间里，我一直爱着你，从我第一眼见到你，直到现在，我第一次向你表达我的誓言，我永远爱你，忠贞不渝。”这句话是在等待了半个世纪终于等到费尔明娜的丈夫死去后，阿里萨在葬礼之后再一次对费尔明娜隔了51年的第二次表白。<br /> 2.费尔明娜：她是骡子商人的女儿，美丽、智慧并且高傲。被阿里萨追求却遭到父亲的强烈反对，后来嫁给医生乌尔比诺。<br /> 3.乌尔比诺医生：擅长治疗霍乱的医生，黄金单身汉，知识渊博，外表帅气（虽然电影里图片很猥琐），热爱城市并致力于为他的城市他的家乡奉献，但实际上骨子里较懦弱，在和费尔明娜的婚姻里婆媳关系不合，他不敢冲撞他的母亲。“只有上帝知道我有多爱你。”<br /> <br /> 二.爱情&amp;霍乱的隐喻关系<br /> 1.在追求费尔明娜的过程中，阿里萨生理和心理都经受了如霍乱症状一般的痛苦。在阿里萨对费尔明娜一见钟情后，“他开始寡言少语，茶饭不思，辗转反侧，彻夜难眠”。<br /> 等待费尔明娜回第一封信的时候“他腹泻，吐绿水，晕头转向，常常突然昏厥，脉搏微弱，呼吸沉重，像垂死之人一样冒着虚汗…”这些症状和霍乱的症状很相似。但事实上阿里萨并没有患上霍乱，后边医生的检查也可以证实。<br /> 所以，我们可以这样认为：爱情，在阿里萨身上的表现就如同霍乱对人的侵袭一样。在这本书中，霍乱也就代表爱情，所有的症状都是变相的爱。<br /> 但不同的是：疾病带来的恐惧是自私的，是从自我角度出发的，是害怕失去自己；而爱情带来的恐惧常常源自于所爱之人，是害怕失去对方。<br /> <br /> 2.在中国古代文学里也有关于爱情对疾病的意象。<br /> 在中国，因爱情引起的疾病叫做“相思病”，一般是因对某人的思念而生病。表现为焦虑、食欲不振、失眠、幻想、晕厥等类似生病的身体状态。<br /> 很著名的例子就是《红楼梦》中的林黛玉人物形象。 还有《西厢记》张生为崔莺莺“为伊消得人憔悴”也是“相思病”的例子。这样的例证还有很多。<br /> 问题：如果爱情是一种病，能致病，那么医生能不能诊断并治愈因爱情引起的疾病呢？<br /> 大家都知道，林黛玉的身体一向比较弱，但是住在大观园中可以让黛玉有很好的物质条件治疗或者从中医角度来讲“调养”她的身体。看当时最好的医生, 吃的是最难得到的药材做成的药。可是在听到宝玉和宝钗成亲的消息后还是郁郁而终。说明在中国的古典文学中，医生并不可以治愈爱情引起的相思病。<br /> 我们再看西方文学里《变形记》——“所有人都知道, 真正的疾病和爱情疾病是很相似的: 意识变得虚弱, 眼神变得憔悴,膝盖变得无力… 上帝啊! 医生们真是无知啊! ”<br /> 还有《霍乱》里，母亲担心阿里萨得了霍乱,去看了医生。做了很多必要的医疗检查, 最后通过对阿里萨的性格了解以及与阿里萨的谈话确定了病因。医生最后能确诊阿里萨的爱情疾病并不是因为他高超的医术或者他的各种医学常识, 而是因为他本人的年纪来带的阅历以及对爱情和对阿里萨的了解得出的结论。<br /> 以及小说里医术高超的乌比尔诺医生, 虽然有广博深人的医学知识储量, 他研究霍乱是为了在医学层面上彻彻底底的治疗它。他一点也不懂爱, 不懂爱情。所以，乌比尔诺医生也不具有诊断爱情疾病的能力。<br /> 所以，中西方古典的文学作品中, 医生是并不赋有能力来诊断和治疗爱情所引起的疾病的。<br /> <br /> 三.主人公的青年、中年、老年三个阶段他们的爱情。<br /> a.青年阶段——浪漫疯狂，以阿里萨和费尔明娜的初恋为主。因费尔明娜的醒悟接着拒绝阿里萨而结束——“不，请别这样，忘了吧”、“今天见到您，我发现我们之间不过是一场幻觉”。这个时期，阿里萨是以等待、信还有音乐追求费尔明娜的，我认为这三项几乎是在所有的爱情中都会或多或少起到作用的。<br /> 等待。自从阿里萨对费尔明娜一见倾心之后，他就每天在费尔明娜上学必经的道路上，捧着一本诗集在一棵杏树下假装看书，只为了一天能匆匆忙忙地看上她四次，风雨无阻。<br /> 信。最初阿里萨缺乏勇气向费尔明娜说出自己的爱意，于是开始给费尔明娜写信，从一张便条最后变成了70页的情书。也是在频繁通信中，打动了费尔明娜。<br /> 音乐。在因费尔明娜失眠的夜晚，他在费尔明娜的窗外演奏自创的爱的华尔兹。费尔明娜也是在他的音乐中更深刻的了解他。<br /> 总的来说，青年时期：他们的相爱过程短，不成熟，更多的是幻想。<br /> <br /> b.中年阶段，主要是费尔明娜与乌尔比诺医生的婚姻以及阿里萨漫长的等待中的孤独狩猎生涯。<br /> 费&amp;阿：隐秘顽强。阿里萨单相思，对抗时间和死亡。<br /> 阿里萨在被拒绝：先是自虐，后转移对费尔明娜及她丈夫的怨恨与诅咒，随后又对费尔明娜宽恕，决定和费尔明娜留在同一个城市，并且开始新一轮漫长的等待，他的单相思——对抗时间和死亡，等乌比尔诺医生死去。<br /> 爱情的失败也让阿里萨意识到自己的身份和社会地位配不上费尔明娜，逼迫着自己去经营生活，改变自己的社会地位。<br /> 阿里萨猎艳：通过性寻找爱，消除内心孤独感<br /> 同时他和众多女人发生肉体关系。但其实正是通过和其他女人的相处，来消除内心的孤独感，弥补得不到费尔明娜爱情的缺失。他也更加确认费尔明娜对他的不可替代，是他一生唯一的挚爱。<br /> 费&amp;乌：世俗婚姻。陪伴，稳定、平淡。<br /> 在费尔明娜与乌尔比诺医生的婚姻中，他们互相陪伴，平淡也稳定。只有一次例外，就是乌尔比诺出轨芭芭拉林奇小姐，被费尔明娜发现后，医生经过长时间的内心矛盾并最终坦白。<br /> <br /> c.老年阶段——理性智慧，以费尔明娜和阿里萨的黄昏恋为主。<br /> 阿里萨一直坚持到了医生去世。他以他的坚持和耐心打动了费尔明娜，让费尔明娜愿意接受他。他们开始了一段旅行，旅行结束的时候因为他们不愿面对现实所以不愿回去，最后乘着以霍乱为帆的船继续航行。<br /> <br /> 四.小说里讲述的各种各样的爱情可能。<br /> 开篇摄影师赫雷米亚与黑白混血女人之间隐蔽的恋情；<br /> 阿里萨和费尔明娜持续了半个世纪的柏拉图式的精神恋爱（包括他们青涩纯粹的初恋与年老时的黄昏恋）；<br /> 阿里萨对费尔明娜忠贞不渝的单相思；<br /> 费尔明娜与乌尔比诺医生的世俗婚姻爱情；<br /> 乌尔比诺与林奇小姐战战兢兢的婚外恋；<br /> 阿里萨和众多女人们纯粹的肉欲追逐的露水爱情；<br /> 阿里萨与14岁少女的洛丽塔式的忘年恋…<br /> 忠贞的爱、雀跃的爱、逃离的爱、私通的爱、狂热的爱、转瞬即逝的爱、生死相依的爱…<br /> 不同层次不同角色不同性质的爱情，这篇小说也堪称是“爱情的教科书”“陈列爱情的博物馆”<br /> <br /> 五.除了爱情之外的其他主题。<br /> 1.衰老。儿童摄影师赫雷米亚德圣阿莫尔的自杀；<br /> 岁月加于人的痕迹——表现在岁月加于主人公身上的痕迹（蹒跚的步态、上楼梯的速度、意外的跌倒、满是皱纹的皮肤、稀疏的头发）；<br /> 乌尔比诺医生、阿里萨想尽办法延缓衰老 <br /> 2.死亡。小说中提到最多的是霍乱，也是整个故事发生的宏大背景。<br /> 借以描写这种难以治愈、神秘莫测的疾病来写死亡。因为霍乱预示着死亡，而且在当时几乎就等于死亡，当时地的生产力水平和医学发展不足以让人们去抗衡。<br /> 当人们被生理上的痛楚折磨时，往往无力也无心开出精神上的花朵。然而小说中描写的就是这样一种稀有的生命之花，因为爱情有勇气与苦难和死亡的疾病抗争。<br /> <br /> 阿里萨一生都在追求费尔米纳的爱情，即使面临死亡的抉择也义无反顾: 冷酷无情的费尔米纳的父亲最初阻挠女儿与他的爱情时，甚至用死亡来威胁阿里萨，但是阿里萨毫无畏惧，“‘朝我开枪吧!’他说，把一只手放在胸口上，‘没有比为爱情而死更光荣的事情了’”。因为有了爱情，所以阿里萨充满了无畏的勇气。他为了爱情不怕死，并且崇尚为爱而死。<br /> 同时阿里萨的爱情之路实质上是一直与死亡作斗争，他到年老时害怕衰老和死亡，因为他明白，只有乌尔比诺医生死去，他才有机会再接近费尔米纳，因此，他努力与时间、衰老、死亡作斗争，他要为爱好好活着，战胜时间，战胜衰老，跨越死亡，他要活过乌尔比诺，才能重获费尔明娜。<br /> 所以说这两个主题实际上也是与爱情密切相关的，因爱情而起的，可以归结到爱情主题上。<br /> <br /> 参考文献：<br /> 1.於珍珍.《霍乱时期的爱情》中的医生形象分析[J].才智,2014(32):318-319.<br /> 2.荣利. “滥情”的痴情者[D].浙江师范大学,2015.<br /> 3.谈清妍.爱情的乌托邦——解读《霍乱时期的爱情》中的爱情与死亡[J].襄樊学院学报,2009,30(06):51-54.<br /> 4.高小斐,孙世友.悲欢离合五十年——浅论《霍乱时期的爱情》中的爱情[J].才智, 2014(16):288.<br /> 5.李贞琤.疾病缠绕下的爱情——马尔克斯小说爱情主题与疾病主题关系探究[J].开封教育学院学报,2017,37(12):38-39+42.<br /> 6.姚婧.情感的疾病化书写——解读《霍乱时期的爱情》[J].名作欣赏,2015(17):125-128.--[[User:ImRx|ImRx]] ([[User talk:ImRx|talk]]) 03:00, 4 June 2018 (UTC)<br /> <br /> handout of张传伟<br /> 世界主义与世界文学<br /> 一、世界主义<br /> <br /> 1、世界文学的定义：<br /> (1) 各民族优秀文学的经典之总汇；<br /> (2) 一种用于从总体上研究、评价和批评文学的全球的、跨文化的和比较的视角；(3)不同语言中的文学生产、流通、翻译和批评性选择的发展演变过程。<br /> <br /> 2、形成和发展<br /> （1）词源探究<br /> 作为一个跨学科的理论概念和批评话语，世界主义可以追踪到古希腊的哲学思想那里，甚至这个术语本身就出自希腊语。我们今天在英文中所描述的世界主义( cosmopolitanism) 是由两个词组成的:cosmos在希腊语中，意为宇宙或世界，polis意为城市或城邦。这样我们就有了“世界”这个词。那些信仰其伦理道德的人便被人称为“世界主义者”( cosmopolites)，而他们的主张和理论教义便被称为“世界主义”。这就是世界主义概念就其字面意义而言的形成。<br /> （2）后世发展<br /> 世界主义通常在三个层面得到讨论:哲学的、政治学和社会学的以及文化和文学的层面。哲学维度的世界主义可以追溯到柏拉图和亚里士多德的著作，这两位希腊先哲本质上并不赞成世界主义，在他们看来，人们通常生活在自己的城邦，并且依恋特定的政治教义，所以很容易与之相认同。当他们的城邦遭受外敌入侵时，公民们便会奋起抗击，保卫自己的城邦。对这些古希腊人来说，好的公民不应当与外邦人分享过多的利益。这一观点后来逐步发展为爱国主义和民族主义。在中国，爱国主义和民族主义对那些试图形成独特的中华民族和文化认同的知识分子一直有着极大的吸引力，一个特例就是五四时期，当时虽曾有人鼓吹过世界主义，但很快就销声匿迹，淹没在民族主义的汪洋大海中了，其原因恰在于当时的中国文化土壤和时代精神并不适合世界主义驻足。<br /> 但并不是所有古希腊先哲们都反对世界主义，另一些思想较为开放且见多识广的古希腊知识分子，尤其是犬儒派哲人迪奥格尼斯(Diogenes)则鼓吹一种较为普世的伦理道德，因为他并不把自己局限于特定的城邦，甚至公开宣称:“我是一个世界公民。”从此，“世界公民”(citizen of the world)便成了所有信奉世界主义的人所致力于追求的理想。当然，他们所追求的并非是特定的民族—国家的利益，而更是一种普世价值和全人类的共同利益。他们的这种理想和追求并不满足于局限在哲学和社会政治层面，他们还试图将其推而广之。<br /> 当代学者在讨论世界主义时很少引证这些远古时期的观点，但其中的某些观点却依然在现代哲学家的著作中得到响应和发展。启蒙时期的哲学家如康德则表示了对其的莫大兴趣，提出一种世界主义的法律或权利。19 世纪以前的不同形式的世界主义仅仅停留在哲学家的假想和论辩层面上的话，那么自19 世纪以来，那些有远大抱负的人便逐渐开始将世界主义付诸实践了，从哥伦布发现“新大陆”到世界贸易航线形成等都为全球化的进程奠定了基础。<br /> <br /> 二、世界文学<br /> <br /> 1、源起<br /> 歌德是德语“世界文学”( Weltliteratur) 一词的创制者，也是第一个明确提出世界文学观念的人。歌德关于世界文学的论述集中在1827-1830年间，归纳起来有三个要点: 其一，世界文学是一个对话和流通的平台，各民族文学可以通过进入这个平台相互交流、取长补短、相得益彰。其二，世界文学是一个合乎世界主义的理想，能够推动各民族文学逐渐打破孤立割裂状态，影响融合而形成一个有机的统一体。其三，世界文学是彰显民族文学价值的场所。歌德就站在德国的角度谈论世界文学，他渴望本民族文学在推动世界文学形成过程中扮演“光荣的”、“美好的”角色，对其他民族文学(例如法国文学) 所处的优势地位则十分敏感。<br /> <br /> 2、“世界文学”内涵<br /> 在《什么是世界文学？》一书中，丹穆若什以世界、文本和读者为中心，进一步阐释“世界文学”的三重定义：“世界文学是民族文学间的椭圆折射”“世界文学是从翻译中获益的文学”“世界文学不是指一套经典文本，而是指一种阅读模式——一种以超然的态度进入与我们自身时空不同的世界的形式”。首先，“椭圆折射”利用椭圆具备两个焦点的特性，指代世界文学的双重性质。世界文学具有两个核心要点——源文化和主体文化。一部文学作品如果想成为世界文学的一部分，需要从源文化出发，被他国文化空间接受。“接受”过程与接受主体的民族文化传统和价值需求相关。因此，世界文学既与源文化相关，又与主体文化相关，是一种双重折射。仔细分析，世界文学双重折射特性表明世界文学作品并非静止、孤立，而是在不同国家、不同文化间互相流通、交流、传播、碰撞。世界文学作品，不仅受到源文化熏陶，也经过主体文化的接受和改造。其次，由于语言障碍，世界文学作品的传播和流通必须依赖文学翻译。但是，文学语言在翻译过程中会有得失。丹穆若什认为翻译中对于得失的衡量是区分民族文学与世界文学的标志。具体来看，在翻译中受损的文学，“通常局限于本民族或本地区的传统内”；从翻译中获益的文学，“进入世界文学的范畴”。他进一步指出，民族文学进入世界文学，当范围扩大后，“风格上的损失会被深度上的扩张所抵消”。由此看出，世界文学作品源于民族文学而高于民族文学，价值取向超越民族特性，拥有“世界性”。最后，丹穆若什认为世界文学并非经典文本的简单集合，而是通过一种阅读，使读者超越自身时空，进入更加广阔的世界。作为阅读模式，一部作品能否成为世界文学，取决于其他国家、民族读者的阅读效果。一旦外国作品开始在读者脑中发生共鸣，世界文学就开始活动。这种“共鸣”，实际是不同民族文学作品的相同价值取向的融汇。作品自身价值取向被本国以外读者认可，超越民族性，成为世界性价值。由此看来，世界文学不代表文学作品数量的多少，而是作为一种阅读模式，“可以通过少量作品来深入体验，也可以通过大量作品来广泛探寻”，在世界范围内寻找共鸣。<br /> <br /> 3、“世界文学”与“世界的文学”<br /> 一般而言，“世界文学”和“世界的文学”这两个概念多半是在明确的不同语境中被运用：若说“世界文学”依然意味着作品之无可非议的重要性，那么，“世界的文学”则更多地指向世界上那些不怎么有名、却能展示新方向的文学；它们不同凡响、颇有魅力，却还未在读者意识中占有重要位置。也就是说，“世界的文学”未必就是审美和经典意义的上乘之作，或得到广泛接受的作品。谈论“世界的文学”，人们面对的是浩繁的书卷，无数作品和文化传统，难以把握的界线，并在挑选时怀有开放态度。<br /> 20 世纪70 年代，世界体系理论( World System Theory) 兴起于美国，对世界文学观念产生重大影响。以美国著名社会学家伊曼纽尔·沃勒斯坦( Immanuel Wallerstein) 为代表的世界体系理论的核心，是把人类社会看成一个由结构性经济联系及各种内在制度制约的一体化的体系，以此作为考察社会发展变迁的分析单位。这是对20 世纪五六十年代兴盛的以民族国家为分析单位、研究人类社会发展变迁的经典现代化理论的反拨。<br /> <br /> 4、世界文学与比较文学<br /> 世界文学与比较文学的关系引起西方学者的重视。一种声音认为，世界文学相比于比较文学，只是在原有学科体系基础上扩大比较范围。如大卫·费里斯指出：“比较文学应成为世界文学，只是扩大比较范围，比较方法不变。”另一种声音认为，比较文学与世界文学并行不悖，相互作用。“国别文学、比较文学和世界文学彼此间保持动态相互作用关系，都无法完全取代对方。”②对于读者来讲，世界文学仅存于国家空间。比如中国读者阅读海明威《老人与海》，即使该作品在世界范围内得到广泛认可，作为世界文学作品享誉中外，但对于中国读者而言，阅读的只是一部美国小说而已。比较研究作为方法，通用于国别文学、比较文学和世界文学研究。但是，如库班指出，“世界文学接受文本，即使代表特别的国家精神……也能穿过甚至超越他们的国家，语言和历史起源，有效解域本身”，世界文学关注世界性，超越民族性。今天西方学者老话重提，有一些新的阐释，但是，作为克服比较文学危机、面向未来的比较文学学科理论，尚缺乏指导性意义。全世界比较文学学者必须寻求比较文学理论的新突破。<br /> <br /> 三、中国文学的世界化与世界文学的中国化<br /> <br /> 1、中国文学的世界化<br /> 中国文学世界化并不只是中国作家获得国际大奖或是中国作家作品被翻译介绍到外国。世界化是中国文学作为全球化时代世界文学的主体之一，在世界文学中体现出中国主体性。<br /> 马克思《路易·波拿巴的雾月十八日》中说：“就像一个刚学会一种新语言的人总是要把它翻译成本国语言一样；只有当他能够不必在心里把新语言翻译成本国语言，当他能够忘掉本国语言来运用新语言的时候，他才算领会了新语言的精神，才算是运用自如。”后现代批评家们奉为圭臬的这篇名著中，马克思的话说出了中国的世界文学认证的真正价值。全球化时代中，世界文学是对自我认证，也是对他人的认证，中国文学从世界文学得到认证，同样，世界文学从中国文学得到认证。<br /> <br /> 2、世界文学的“中国化”<br /> 世界文学的“中国化”指很多学者表示怀疑，以为是将世界文学作品按中国的观念进行改造，甚至变成“红色经典”。我们必须解释清楚：世界文学的中国化并不是用中国文学标准来“化”世界文学，而是建构中国的世界文学阐释理论体系。这是完全正当的无可非议的，中国文学从不追求“文化权力中心”。但是中国文学必须建立中国的世界文学视域，中国如何看待世界文学史理论、世界文学经典的选编与世界文学翻译，这三大要素，缺一不可。<br /> <br /> 参考文献<br /> [1]方维规.何谓世界文学?[J].文艺研究,2017(01):5-18.<br /> [2]曹顺庆,李斌.比较文学未来发展之路——世界文学与比较文学变异学[J].中国高校社会科学,2016(06):39-47+154.<br /> [3]方汉文.中国文学的世界化与世界文学的中国化[J].江南大学学报(人文社会科学版),2016,15(01):93-98.<br /> [4]王宁.世界文学语境中的中国当代文学[J].当代作家评论,2014(06):4-16+2.<br /> [5]王宁.世界主义、世界文学以及中国文学的世界性[J].中国比较文学,2014(01):11-26.<br /> [6]刘洪涛.世界文学观念的嬗变及其在中国的意义[J].中国比较文学,2012(04):9-21.<br /> <br /> 西方文学的翻译<br /> <br /> <br /> 一、翻译内容、技法叙事<br /> 清末颇为兴盛的外国小说翻译一方面介绍了西方的文化思想,另一方面明显的汉民族文化特征仍不容忽视。因为近代译者多具有根深蒂固的中国文化观念,因此他们在翻译过程中对原著进行特殊的、比较主观的处理是特定历史阶段的产物。<br /> 在西方小说文化思想内容的翻译方面,“西方宗教观、伦理观与中国具体国情不同,其文学作品必然与中国文化发生抵悟,翻译者趋于沟通的心理,尽可能地使译作。与中国文化相通。”<br /> 在叙事技法的传递方面,“早期小说译者的文学修养主要源于中国传统文化,其译作的小说文体形式必然采用中国原有的通俗小说文体——章回体。在原著风格的翻译方面,“早期小说译者在翻译小说时非常注重小说的读者群,这些读者多属具有一定文化修养的文人阶层,其思维方式、审美习惯皆己定型。翻译者如果想拥有庞大的读者群,其译作就应该考虑到中国读者的阅读习惯与审美情趣,突出小说消闲、怡情的文学特征。因此,外国小说译作的汉化便成了翻译者有意追求的一种语言风格。<br /> <br /> 二、翻译方法和翻译文体<br /> 由于文学意识的不自觉、白话语体表达的幼稚性以及受众对象的特殊性等原因,在近代的文学翻译中,归化的手法、文言的文体和意译的方法颇受青睐。因此,“这种译述、意译的风气使得早期文学翻译的体例很不完备。”文学革命爆发后,文学翻译的目标读者出现“平民化”倾向,文学翻译文体走向通俗化、大众化,同时由于文学翻译中文学意识的不断增强,直译方法逐渐为越来越多的译者所使用,文学翻译开始走向异化。<br /> <br /> 三、近代翻译与意识形态的相互关系<br /> 译入语文化中的主流意识形态对中国近代翻译选材有着不容忽视的影响和操控作用。1840年—1919年的中国翻译史印证了勒菲弗尔的翻译理论。通过研究这个时期的翻译史,我们可以清楚看到,翻译作品的兴盛是随着各个历史阶段的主流意识形态的变化而变化的。例如“甲午战争的失败把中华民族的生死存亡摆在每个人的面前，……此时的意识形态可以归纳为‘开民智、求变革’,其目的是为了唤醒全体国民,进行思想和现代意识启蒙。小说因为其易普及<br /> 性被选作变革工具,成为资产阶级改良派医治`社会病'的良方。”<br /> <br /> 四、近代翻译在文化和语言方面的属性<br /> 中国近代翻译有层次区别,早期的科技翻译不同于后来的社科、文学翻译,前者主要是技术问题,后者主要是文化和语言问题。众所周知，文化翻译往往涉及到深层的语言体系问题。近代社会译者所深谙的古代汉语体系决定了近代翻译文学从根本上具有中国“古代性”。这样,“翻译者总是用旧思想、旧思维来理解和表达西方新思想、新思维,总是在旧有的语言体系中寻找相对应或相似的术语、概念、范畴和话语方式,因此,西方思想文化在翻译的过程就不知不觉地变了形,变得本土化、民族化了。<br /> 五、近代翻译的动机及其所带来的影响<br /> 近代译者为了让时人了解西方民主思想和先进的科技知识,大多有目的地选择政治小说、科学小说、侦探小说加以引进,其翻译动机就是要救国启民,因此他们的翻译观明显具有功利主义的性质。这一点对于我们理解近代的小说翻译理论和翻译策略大有裨益,对于译文中普遍存在的删改现象也就能够给予合理的解释。他明确地谈到“他们企图用中国传统文化和文学的规范去干预原文本,以此来调整读者对译文的反应,避免可能造成的文化障碍。运用这种策略和方法的目的,无非是趋利避害,把原文本中有利于译文读者的信息翻译出来,对那些不利于一译文读者或不实用的信息避而不译。”<br /> 参考文献<br /> 【1】吴莎,屠国元.论中国近代翻译选材与意识形态的关系(1840-1919)[J].外语与外语教学,2007(11):38-40.<br /> 【2】顾建新.清末民初文学翻译方法与文学翻译文体的发展[J].外语教学,2004(06):50-54.<br /> 【3】韩永芝.从文化排斥与文化认同看清末外国小说翻译[J].解放军外国语学院学报,2001(05):66-69.<br /> 【4】高玉.论中国近代翻译文学的“古代性”[J].华中师范大学学报(人文社会科学版),2000(04):66-72.<br /> 【5】陆国飞.近代外国小说译介中的功利主义思想[J].学术界,2007(04):236-239.<br /> <br /> <br /> 外国诗歌翻译<br /> [1]郭建辉.外国诗歌的审美特征与外国诗歌的鉴赏[J].重庆工业高等专科学校学报,2001(03):93-95.<br /> 由于各民族的文化传统的不同影响，外国诗歌也呈现出不同的特点，详细分析了从《荷马史诗》与《圣经》到现代主义艾略特的《荒原》特点，以把握外国诗歌的审美特征。<br /> <br /> [2]河洛易.中国现代诗歌翻译概述[J].解放军外国语学院学报,2000(05):105-108.<br /> 作为中国20世纪的诗歌翻译来说, 大致可分为七个阶段：1、诗歌翻译的前奏曲——近代诗歌翻译 (1840 年鸦片战争到 1919年“五四”运动)；2、现代诗歌翻译的开创期 (从1919 年新青年社到 1930年“左联”成立)；3、现代诗歌翻译的中期 (从 1930 年“左联”成立到 1937 年抗战开始)；4、现代诗歌翻译的后期 (从 1937年抗战开始到1949年中华人民共和国成立)；5、当代“十七年”的诗歌翻译 (从 1949 年新中国成立到“文化大革命”前夕)；6、当代“文革十年”的诗歌翻译 (文革十年)；7、当代新时期的诗歌翻译 (1976 年至今)。<br /> 外国诗歌的翻译不是一个自我封闭的静态系统，而是一个不断自我调整和适应的开放系统。<br /> <br /> [3]熊辉.翻译诗歌对诗人创作的影响[J].文艺争鸣,2017(09):7-12.<br /> 翻译诗歌为百年新诗发展注入了生机和活力，学界目前多从创作技巧、形式艺术或思想情感的角度去论述前者对后者的影响，较少从创作实践的层面去思考二者的关联。实际上，新诗创作者由于接受了不同的文化而具有各自特殊的写作背景，翻译诗歌对新诗创作的影响也因为创作主体的多元化而呈现出复杂的格局：部分诗人直接阅读并翻译了外国诗歌，译诗对他们创作的影响主要停留在翻译过程或思维转换上；也有部分诗人通过阅读其他人翻译的作品而受到了译诗文本的影响，这部分人也包括那些参与翻译的诗人，因为他们自己在翻译诗歌的同时也可能会阅读别人的译作。<br /> <br /> [4]熊辉.外国诗歌的翻译与中国现代新诗的文体创新[J].上海师范大学学报(哲学社会科学版),2013,42(03):70-76.<br /> 外国诗歌的翻译有助于中国新诗的文体创新,作者从语言层面的创造新字、改进语言句法和表达方式,形式层面的创造新形式、引入新形式等方面展开论述。在此基础上分析了这种在翻译的过程中创新的文体所具有的文体特征和文化属性,进而表明外国诗歌的翻译对中国新诗文体创新具有带动作用。<br /> <br /> [5]李特夫,李国林.诗歌翻译研究:传统思路与现代视野[J].天津外国语学院学报,2004(01):31-36+47. <br /> 随着译学研究范式的转向、开拓与创新 ,各种译学思想得以不断重诂和修订，为我国诗歌翻译研究带来了新的启示。在对传统译诗观念进行简要回顾和思考的基础上，针对当前一些争议和疑难性问题提出了个人看法，并借鉴西方译论，就未来诗歌翻译研究有关问题进行了探讨。<br /> <br /> [[Media:Earliest_translations_from_the_West_to_Chinese_presentation_by_Lin_Li.pdf]]<br /> <br /> [[Media:The Arabian Nights_by_Wang_Xinyi.pdf]]<br /> <br /> [[Media:Lecture_The Arabian Nights_by_Wang_Xinyi.pdf]]</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211110_homework&diff=126455 2021-11-10T02:46:28Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211110_homework|for Nov 10 - HLM Chapters 20-21]] etc.<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> 按语：拙著《红楼梦全解本》出版后，受到了不少专家与读者的好评，甚为欣慰。但也有读者认为，如果能删掉部分注文，既不影响读者阅读，也可节省书的成本，使更多读者买得起。<br /> <br /> Note : After the publication of ''The Dream of Red Mansions(The Anotation Version)'', it was highly appreciated by many experts and readers. However, some readers believe that if some notes can be deleted, it will not affect readers ' reading and save the cost of the publication, so that more readers can afford it.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:02, 9 November 2021 (UTC)<br /> <br /> Note: after my book the complete interpretation of Drdam Of Red Chamber was published, it was highly praised by many experts and readers. However, some readers believe that if some annotations can be deleted, it will not affect readers' reading, but also save the cost of the book and make it affordable for more readers.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:53, 9 November 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> 恰好中央编译出版社准备出版四大古典小说套书，为了平衡四部小说的注文，《红楼梦》的注文也嫌太长。因此接受读者的建议，将《红楼梦全解本》的注文删掉了差不多一半，其他一概未动；换言之，此版《红楼梦》校注本，实即《红楼梦全解本》的删节本（仅删注文）。因此《校注前言》仍用《红楼梦全解本》的《校注前言》，不再另写。<br /> <br /> It happened that the Central Compilation and Translation Publishing House was preparing to publish four sets of classical novels. In order to balance the annotations of the four novels, the annotations of Dream Of the Red Chamber were too long. Therefore, we accepted the readers' suggestions and deleted almost half of the annotations in the complete interpretation of Dream Of Red Chamber, and the rest remained unchanged; In other words, the revised annotation version of Dream Of Red Chamber is actually an abridged version of the complete interpretation of Dream Of Red Chamber (only the annotation is deleted). Therefore, the preface to proofreading still uses the preface to proofreading of the complete interpretation of Dream Of Red Chamber, and needn’t be written again.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:36, 8 November 2021 (UTC)<br /> <br /> It happened that the Central Compilation and Translation Publishing House was preparing to publish four sets of classical novels. In order to balance the annotations of the four novels, the annotations of ''The Dream of the Red Chamber'' were too long. Therefore, we accepted the readers' suggestions and deleted almost half of the annotations in the complete interpretation of ''The Dream of Red Chamber'', and the rest remained unchanged; In other words, the revised annotation version of ''The Dream of Red Chamber'' is actually an abridged version of the complete interpretation of ''The Dream of Red Chamber'' (only the annotation is deleted). Therefore, ''The Preface to Proofreading'' still uses ''The Preface to Proofreading'' of the complete interpretation of ''Dream Of Red Chamber'', and needn’t be written again.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:32, 8 November 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> 《红楼梦》以其包罗万象的内容，博大精深的思想，精湛完美的艺术，丰富生动的语言，尤其是众多栩栩如生的人物形象，不仅在中国小说史上奇峰独秀，而且在世界文学之林独树一帜。它是我国文化遗产中的珍品，值得每一个中国人所珍视。《红楼梦》在其尚未完稿的时候，已经被人竞相传抄，辗转传阅，不胫而走，蜚声神州。<br /> <br /> ''A Dream of Red Mansions'' is unique not only in the history of Chinese novels, but also in the world literature with its comprehensive contents, extensive and profound thoughts, exquisite and perfect art, rich and vivid language, and especially its numerous vivid characters. It is a treasure of our country's cultural heritage and is worth cherishing by every Chinese. ''A Dream of Red Mansions'' has been copied, circulated and spread like wildfire even when it's unfinished. It is really well-known in China.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:23, 8 November 2021 (UTC)Chen Huini<br /> <br /> ''A Dream of Red Mansions'' is outstanding not only in the history of Chinese novels, but also in the world literature for its comprehensive contents, extensive and profound thoughts, exquisite and perfect art, rich and vivid language, and especially its numerous vivid characters. It is a treasure of our country's cultural heritage and is worth being cherished by every Chinese.Before it is finished， ''A Dream of Red Mansions'' has been copied, circulated and spread like wildfire and it is really well-known in China.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:25, 10 November 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480 ==<br /> 不仅“士大夫几乎家有《红楼梦》一书”（清·潘炤《从心录》卷首），而且“家弦户诵，妇孺皆知”（清·缪艮《文章游戏初编》卷六）。上层社会更出现了“开谈不说《红楼梦》，读尽诗书也枉然”（清·得舆《京都竹枝词·时尚门》）的时尚。《红楼梦》的魅力也使其商业价值大增，“好事者每传抄一部，置庙市中，昂其值，得数十金，可谓不胫而走者矣”（清·程伟元《〈红楼梦〉序》）。<br /> <br /> ''A Dream of Red Mansions'' was so popular that not only scholar officals（people obtain knowledge and wealth in feudal China） read it （the first volum of ''Essay'' by Pan Zhao, Qing），but also families，even women and children ， loved it（the sixth volum of ''Preliminary Article Games'' by Miu Liang, Qing）. Moreover ,there was a climate of ''A Dream of Red Mansions'' that the upper class believed &quot; it is useless to read great books without ''A Dream of Red Mansions''.（''Bamboo Pole Poem in the Capital'' by De Yu, Qing）. The charm of ''A Dream of Red Mansions'' also rose its business value as in record： “Someone who is willing to copy ''A Dream of Red Mansions'' and sell it can raise 10 gold ingots everytime ，and everyone know it.（ the introduction of ''A Dream of Red Mansions'', Qing）.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:44, 7 November 2021 (UTC)<br /> <br /> Not only did &quot;almost every scholar had a copy of ''A Dream of Red Mansions''&quot; (the first volum of Essay by Pan Zhao, Qing Dynasty), but &quot;Every household recited it, and all women and children knew it&quot; (the sixth volum of ''Preliminary Article Games'' by Miu Liang, Qing Dynasty). In the upper class, the fashion of &quot;If you don't talk about ''A Dream of Red Mansions'', you can read all the poems and books in vain&quot; (''Bamboo Pole Poem in the Capital'' by De Yu, Qing Dynasty) emerged. The charm of A Dream of Red Mansions also made its commercial value increased greatly, &quot;Those who are interested in it can get a lot of money by copying one of the books and selling it in the market. The information spread quickly.&quot; (the introduction of ''A Dream of Red Mansions'', Qing Dynasty)--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:07, 8 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> 至高鹗续写后四十回、由程伟元以活字正式出版完整的一百二十回本后，更出现了风行全国的盛况。时至今日，即使读不懂《红楼梦》的人，也都看过《红楼梦》电影或电视剧，对《红楼梦》的故事和人物无不耳熟能详。因此《红楼梦》已经不是普通的小说，而成为全民珍视的国宝了。<br /> <br /> After Gao E continued to write the second forty chapters and Cheng Weiyuan officially published the complete one hundred and twenty chapters in movable type, the book became popular nationwide. To this day, even those who do not understand ''A Dream of Red Mansions'' have seen the movie or TV series versions, and are familiar with the story and characters of ''A Dream of Red Mansions''. Therefore, ''A Dream of Red Mansions'' is no longer an ordinary novel, but a national treasure cherished by all.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:39, 8 November 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> 中国古代的文人墨客、传统学者、官僚士夫，无不鄙薄小说，最多被视为茶余饭后的谈资。唯独对《红楼梦》情有独钟，爱不释手。不仅百读不厌，而且像拜读经书般寻章摘句，眉批夹评，乐此不疲。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> 久而久之，居然形成了“红学”。“红学”由起初对《红楼梦》的单纯评点，逐步发展成为对《红楼梦》及其作者的全面考证与研究，最后更成立了红学会，出版研究刊物，势头似乎越来越盛。这不仅是中国小说史上绝无仅有的，也是中国文学史上极其罕见的现象。<br /> <br /> As time passes, redology is actually formed. Redology was about pure comments to ''A Dream in Red Mansion'' in the beginning and it gradually developed as the comprehensive textual research and study in ''A Dream in Red Mansion'' and its author. Finally, we even established redologist institution and published research periodicals, the momentum of redology more and more flourishing. This phenomenon is not only unique in the history of Chinese novels, but extremely rare in the history of Chinese literature. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:29, 9 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnà 英语语言文学（语言学） 女 202120081484==<br /> 遗憾的是，“红学家”们对《红楼梦》的作者及其版本似乎偏爱有加，而对《红楼梦》的思想和艺术价值却缺乏足够的兴趣，因此考证作者和版本的文章和著作连篇累牍，而研究《红楼梦》思想和艺术价值的成果却寥若晨星。我认为这是本末倒置。一个作家的价值不在于其生平如何，而在于其作品的思想和艺术水平的高低；是作品决定作家的价值，而不是作家决定作品的价值。<br /> <br /> Unfortunately, redologists ( who are specialists in A Dream of the Red Chamber) seemingly are partial to research on the writer and verison of this book, but are short of interest for it's thought and artistic value. And therefore there are a lot of articles and books about the former while very few about the latter. It seems to me that puts the cart before the horse. What a writer is worth lies in thoughts and artistic level in his/her works but not in his/her life story; and the value of a writer depends on his/her production, not vice versa.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:31, 6 November 2021 (UTC)<br /> <br /> Unfortunately, redologists ( who are specialists in A Dream of the Red Chamber) seem to prefer to research on the writer and versions of this book, but are short of interest in the thought and artistic value. And therefore there are a lot of articles and books about the former while very few about the latter. It seems to me that puts the cart before the horse. What a writer is worth lies in thoughts and artistic level in his/her works but not in his/her life story; and the value of a writer depends on his/her production, not vice versa.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:10, 9 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> 读者对于作品的选择与评价，也只着眼于作品本身，而非作家本人。一部伟大的作品，即使作者佚名，也不影响其伟大，照样受到读者的追捧；相反，如果一个伟大作家偶然写了一部低劣的作品，读者也决不买账。因此“红学”的研究重点应该是《红楼梦》本身，而不是《红楼梦》作者。<br /> <br /> Readers' choice and evaluation towards works is based on the works themselves, rather than the writers. As anonymous is the writer, the valued of a great work is definitely unlikely to be underestimated, which is still welcomed by the public. Likewise, readers cannot be attracted by the inferior work written by a great writer. Therefore, redology is supposed to focus on the context, instead of the writer Cao Xueqin--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:01, 9 November 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> 当然也应该了解作者，但目的只是为了有助于深入了解《红楼梦》，仅此而已。我认为要想深入研究《红楼梦》，首先必须完全读懂《红楼梦》。如果对《红楼梦》的文本只是一知半解，那么所谓研究，势必如医生不明病人的病情而乱开药方，不仅治不好病，倒可能致人于死命。<br /> <br /> Certainly, we should also know the author, but the purpose is nothing more than to help us understand ''A Dream of Red Mansions'' in depth. I think that in order to make a further research on ''A Dream of Red Mansions'', we must first have a thorough understanding of it. If we have only a sketchy knowledge of the text of ''A Dream of Red Mansions'', then the so-called research would definitely be like the prescriptions prescribed indiscriminately without knowing the patient's condition. Not only can it not cure the disease, but it may lead to death.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 13:53, 6 November 2021 (UTC)<br /> <br /> Certainly, we should also know about the author, but only with the purpose of deepening our understanding of the work. I think that further researches on ''A Dream of Red Mansions'' necessitate a thorough understanding of it. If we have only a sketchy knowledge of the text of ''A Dream of Red Mansions'', then the so-called research would definitely be like the prescriptions written indiscriminately by a doctor unaware of the patient's condition. Not only can it not cure the disease, but it may lead to death. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 03:04, 7 November 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> 《红楼梦》研究中的许多无谓争论，正是研究者没有读懂《红楼梦》或对《红楼梦》文本的不同理解所致。因此对《红楼梦》文本的注释，显然是《红楼梦》研究的基础工作。其次，当今的读者和观众虽然热衷于《红楼梦》，但真正能够全面深入理解《红楼梦》的人恐怕并不很多。<br /> <br /> A great many arguments regarding the study of ''A Dream of Red Mansions'', caused either by an incomplete understanding or different understandings of the text, are pointless. Therefore, it's apparent that annotating ''A Dream of Red Mansions'' is a foundation work for its further study. Besides, though today's readers and audience are crazy about the book, I'm afraid that not many of them get to know it thoroughly. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 03:09, 7 November 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> 这是因为，《红楼梦》不是普通的白话小说，不是简单地为读者讲故事，不是为读者提供茶馀饭后的谈资，更不是为了赚稿费餬口（那时根本不存在稿费制度）。它不仅是一部反映封建社会的“百科全书”，而且作者还对人类共同关心的一些问题，如人生的目的、人性的善恶、爱情的真谛、宗教的精义等进行了探索。作品涉及的内容几乎无所不包，从至高无上的皇帝，到“芥豆之微”的细民，从国家的政治、军事、经济到百姓的日常生活，举凡天文、地理、动物、植物、建筑、服饰、医卜星相、琴棋书画等等，无不尽收笔底。<br /> <br /> This is because ''a Dream of Red Mansions'' is not an ordinary vernacular novel. It is not simply a story for readers to read, not a topic for after-dinner conversation, or a way to earn a living (there was no contribution fee system at that time). It is not only an &quot;encyclopedia&quot; reflecting the feudal society, but also explores some common issues of human concern, such as the purpose of life, the good and evil of human nature, the true meaning of love, the essence of religion and so on. The works cover almost everything, from the supreme emperor to the ordinary people, from national politics, military affairs, economy to the daily life of the people, including astronomy, geography, animals, plants, architecture, clothing, medicine, astrology and practise divination, poetry and painting and so on, they're all in the book.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 13:47, 6 November 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> 作者还调动了自己的全部才能和知识，汲取了前人的成果，撰写并引用了大量诗、词、曲、赋、歌、诔、谜语、酒令等，作为描写人物、叙述故事、揭示主题的艺术手段，从而成为作品的重要组成部分。这其中蕴藏着许多成语、典故和各种知识，现在的一般读者是很难读懂的。此外，由于曹雪芹以其家事为《红楼梦》的蓝本，且暴露了不少家丑，如秦可卿的淫荡乱伦等，因而大量采用了《春秋》笔法，即作者所谓将“真事隐去”，以“假语村言”的曲折方式进行暗示或隐寓，致使《红楼梦》扑朔迷离，迷雾重重。<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> 因此帮助广大读者读懂《红楼梦》，也是《红楼梦》研究者义不容辞的责任。而要使读者读懂《红楼梦》，只作简单的文字注释不解决问题，必须加以详细注释，将隐藏于《红楼梦》字里行间的寓意一一揭示出来，才能完全展示《红楼梦》的本来面貌。我从学生时代起就期待这种《红楼梦》的详注本出现，一直等了半个世纪，可惜望眼欲穿而不见踪影。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> 很显然，“红学家”的队伍虽然不断壮大，看来他们对这种注释工作似乎不屑一顾。于是我这个“红学”的门外汉便斗胆一试，结果试出了这个《红楼梦》校注本。我这是“人弃我取”，希望不至于冒犯任何人。<br /> <br /> Obviously, the amount of redologists who are sepcalists in A Dream of Red Mansion was increasing. They seemed to pay no attention to annotate that book, but I, as a layman, took a chance and tried to make the annotation of A Dream of Red Mansion. I thought it was an attitude of doing the things others gave up, which would not offend anyone.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 13:52, 7 November 2021 (UTC)<br /> <br /> Obviously, the amount of redologists sepcalizing in A Dream of Red Mansion was increasing. They seemed to pay little attention to annotate that book, but I, as a layman, took a chance and tried to make the annotation of A Dream of Red Mansion. I thought it was an attitude of doing things others gave up, which I hope would not offend anyone.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:20, 7 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> 如果能成为“引玉”之“砖”，即使要做“众矢之的”，招来“万箭攒射”，我也决不后悔，因为这也算是我对《红楼梦》读者的小小奉献了。下面仅就与校注工作有关的几个具体问题略作说明。<br /> <br /> 一、作者问题<br /> <br /> If I can serve as a modest spur to induce someone to come forward with his valuable contributions, I will never regret even if I could be the target of public criticism. It is because that the annotation work is also my dedication to the readers of A Dream in Red Mansions. And I will explain a little about the specific questions in proofreading below. 1. The Question of Author--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 12:40, 7 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> 中国文学史中有两个突出现象：一是在封建时代得意并著名的文人不写小说；二是小说作品多不署名或只署化名。这完全是由封建统治者造成的。封建统治者的文学观是纯粹的政治功利主义，即所谓“文以载道”。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> 他们认为小说不仅不能“载道”，而且往往“诲淫诲盗”，对封建统治构成威胁。因此不仅将小说排斥在正统文学之外，甚至常常以“禁毁”的方式加以扫荡。在文网森严及小说地位低贱的环境下，多数文人自然不敢或不屑从事小说的创作；而那些痴迷小说的作者也就不敢或不愿在小说作品上亮出自己的真名实姓。They faithfully believe that novels not only can not &quot;educate citizens of Qing Dynasty&quot;, but also often be blessed with &quot;obscenity and theft&quot;, which poses a threat to feudal rule.Therefore, novels are not only excluded from orthodox literature, but also often cleaned up in the way of &quot;prohibition and destruction&quot;. In the social background of highly strict policy of Literary Network and low status of novels, most scholars naturally dare not or disdain to engage in novel creation; Those who are obsessed with novels are afraid or unwilling to show their real names in their novels.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:46, 10 November 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> 因此研究中国古代小说多了一项工作，即不得不对小说作者加以考证。《红楼梦》也不例外，它的作者连化名都未署一个。“红学家”们为了考证它的作者，不知耗费了多少精力和时间，然而由于史料不足，至今仍然众说纷纭,难以形成共识。<br /> <br /> Therefore, there is one more task to study ancient Chinese novels, that is, we have to do textual research on the authors of the novels. ''A Dream of Red Mansions'' is no exception. Its author does not even have a pseudonym. In order to do textual research on its author, the &quot;redologists&quot; spent a lot of energy and time. However, due to the lack of historical data, opinions are still varied and it is difficult to reach a consensus.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 01:57, 6 November 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> 据我个人所知，至少就有七种说法：其一为“曹作高续”说。即认为曹雪芹写到八十回而去世，并可能留下了后四十回的某些提纲以及部分书稿；高鹗根据曹雪芹的这些提纲、书稿以及前八十回中的许多暗示，还可能参考了其他人的续作，完成了后四十回的创作，并对前八十回加以修订，从而使《红楼梦》成为完璧。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> 其二为“曹作程续高订”说。即认为前八十回的作者是曹雪芹，后四十回的作者是程伟元，高鹗只是参加了全书的修订工作。其三为“曹作高续程订”说。即认为前八十回的作者是曹雪芹，后四十回的作者是高鹗，程伟元则对曹雪芹的前八十回加以修订。<br /> <br /> The second is the theory of &quot;Cao came to write, Cheng continued to write, Gao to revise&quot;. That is, the author of the first 80 chapters is Cao Xueqin, the author of the last 40 chapters is Cheng Weiyuan, and Gao E only participated in the revision of the whole book. The third is the theory of &quot;Cao came to write, Gao continued to write, Cheng to revise&quot;. That is, the author of the first 80 chapters is Cao Xueqin, the author of the last 40 chapters is Gao E, and Cheng Weiyuan revised Cao Xueqin's first 80 chapters.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 12:47, 6 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> 其四为“曹作某续高订”说。即认为在程伟元和高鹗之前，已有人为曹雪芹的未完稿续写完全，程伟元将搜集到的抄本交由高鹗修订，然后刊行。其五为“曹作程高修订”说。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> 即认为曹雪芹已经完成了《红楼梦》全书，只是未遑修饰而去世，后由程伟元和高鹗共同修订并刊行。其六为“叔作侄订”说。即认为《红楼梦》的原作者是曹雪芹的叔父曹頫，也就是给《红楼梦》加批的“脂砚斋”；曹雪芹只是对它“披阅十载，增删五次”。<br /> <br /> It was commonly believed that Cao Xueqin had finished the draft of ''A Dream in Red Mansions''. As a result of his death it was not published by himself. However, co-revised and published by Cheng Weiyuan an Gao 'E later on. Rumar had it that this classic was the common product of the uncle and the nephew. Which shows, the original author of that masterpiece was Cao Fu, Cao Xueqin's uncle, who was at the same time the only one who added notes in that masterpiece, and Cao Xueqin just repeatedly revised it.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:35, 6 November 2021 (UTC)<br /> --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 22:31, 8 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> 其七为“某作曹订”说。即认为《红楼梦》的原作者是个与曹家毫不相干的无名氏，曹雪芹只是个修订者。“红学家”对《红楼梦》作者的意见分歧，使出版者无所适从，因而造成了新版《红楼梦》署名的混乱：或只署曹雪芹，或并署曹雪芹、高鹗，或干脆不署名。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> 由于我对这个问题缺乏专门研究，只能在以上七种说法中加以选择。我认为这七种说法都有一定的根据，均非空穴来风。但相比之下，第一种说法的证据更为充分，也得到了学界的普遍认可，因此仍将曹雪芹和高鹗作为《红楼梦》的共同作者。<br /> <br /> Because of a lack of specialized research to this question, I had to select from the seven statements above. I thought that the seven statements were of certain basis. However, with comparison, the evidence of first statement was more sufficient, and was largely approved by the academic circles. So, Cao Xueqin and Gao E were still regarded as the co-author of ''the Dream of the Red Chamber''. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:47, 6 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> 至于这种说法的具体根据，以及两作者的生平，已见于不少专文，这里不再赘述。<br /> <br /> 二、版本问题<br /> <br /> 由于《红楼梦》创作过程和流传过程的特殊性，造成了《红楼梦》版本的复杂性。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 而《红楼梦》版本的复杂性，又迫使我们不得不有所选择。《红楼梦》的创作和流传过程可以分为四个阶段：其一是曹雪芹的创作阶段。虽然曹雪芹自称“披阅十载，增删五次”，其实由于他溘然而逝，只留下了一部《红楼梦》的未完稿和未定稿。<br /> <br /> The complexity of the version of a Dream of Red Mansions forces us to make choices. The creation and spread of a Dream of Red Mansions can be divided into four stages: one is cao Xueqin's creation stage. Although Cao Xueqin claimed that &quot;reading for ten years, adding and deleting five times&quot;, in fact, because of his death, leaving only a dream of red Mansions unfinished and unfinished.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 08:59, 9 November 2021 (UTC)<br /> <br /> The complexity of the version of a ''dream of Red Mansions'' forces us to choose. The creation and spread of a ''dream of Red Mansions'' can be divided into four stages: one is the creation stage of Cao Xueqin. Although Cao Xueqin claimed to &quot;read for ten years, add and delete five times&quot;, in fact, due to his death, only one unfinished and undecided version of a dream of Red Mansions was left.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 14:16, 9 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> 他只完成了八十回，约相当于全书的三分之二。他不仅未对这八十回的书稿进行修订润色，而且还有不少待补的缺文。以“红学家”认为最好的版本“庚辰本”为例：第十七、十八两回合用一套回目，第十九回没有回目；第二十二回写荣国府作灯谜游戏，“此回未成而芹逝矣”(脂砚斋批语)，以至不仅缺了主要人物贾宝玉、林黛玉和史湘云的灯谜，而且本回还有不少其他缺文；如此等等。<br /> He completed only eighty times, about two-thirds of the book. Not only did he leave the eighty drafts unrevised, but there was still much to be done. To the researcher of a dream of Red Mansions that the best version of the &quot;gengchen Ben&quot; as an example: the 17th, 18th round with a set of return, the 19th back no return; The twenty-second time to write rongguo Mansion for lantern riddle game, the chapter is unfinished but Cao Xueqin is dead (the ink stone lent comments), so that not only the lack of lantern riddles of the main characters Jia Baoyu, Lin Daiyu and Shi Xiangyun, and this time there are many other lack of text; And so on.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 05:26, 7 November 2021 (UTC)<br /> <br /> He completed only eighty chapters, about two-thirds of the whole book. Not only did he leave the eighty drafts unrevised and unpolished, but there was still much missing pages to be filled. Take the “Gengchen Version” as an example, which was considered the best version by Redology scholars, the 17th, 18th chapters kept the same content and the 19th had no content; The chapter 22, which was about Rongguo Mansion' lantern riddle game, was unfinished before Cao Xueqin passed away. (comments from the Ink Stone Lent), so that there was not only a lack of lantern riddles of the main characters Jia Baoyu, Lin Daiyu and Shi Xiangyun, but also many other contents, and so on.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:53, 7 November 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> 其二是曹雪芹《红楼梦》八十回本的传抄阶段，其间大约近三十年。由于抄书速度很慢，《红楼梦》的篇幅又很长，要想在短时间内抄完一部，需集多人之手。故多为达官显宦之家雇佣抄手，集体完成。<br /> <br /> The second lay in the transmission and copying stage of 80 chapters of Cao Xueqin's ''A Dream of Red Mansions'', which lasted about 30 years. Due to the slow speed of copying and the long length of the novel, it required cooperation in order to scribe it done in a short time. Therefore it was the noble officials anddignitaries who often hired scribes to do the task together.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:39, 7 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> 又因它是一部未完稿和未定稿，抄手便自觉或不自觉地加以增删修改；而抄手大多水平不高，且良莠不齐，鲁鱼亥豕，在所难免。从而导致大量异文乃至讹误的产生。其三是高鹗和程伟元续写后四十回并对全书进行修订和刊行的阶段。<br /> <br /> And because it was an unfinished and undecided manuscript, the copywriters consciously or unconsciously added, deleted and modified it. Most copywriters lacked skills and the level of copying varied in quality. Accordingly, it was inevitable that clerical errors occurred, which led to a large number of variant versions of the book and even misinterpretations in the text. The third was the stage when Gao E and Cheng Weiyuan wrote a continuation of 40 chapters for ''A Dream in Red Mansions'', revised and published the whole book.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 13:29, 6 November 2021 (UTC)<br /> <br /> And because it was an unfinished and undecided manuscript, the copywriters consciously or unconsciously added, deleted or modified it; Because most copywriters lacked skills and their level of copying varied in quality.so it was inevitable that led to a large number of different texts and even errors in the text. The third was the stage when Gao E and Cheng Weiyuan continued to write the last 40 chapters of ''A Dream in Red Mansions'',revised and published the whole book. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:47, 7 November 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> 其间又可分为四段：首先由程伟元对各种《红楼梦》抄本加以搜集(其中可能包括无名氏续写的书稿)；其次由高鹗续写后四十回，并对前八十回进行大量修订(程伟元也可能参与了修订工作)；又次由程伟元于乾隆五十六年（公元1791年）用活字排印出版一百二十回本，后来被胡适先生命名为“程甲本”；次年由高鹗和程伟元对“程甲本”加以修订再版，后来又被胡适先生命名为“程乙本”。据说还有“程丙本”，如今已经不知下落，据个别看过的人说，较之“程乙本”改动甚少，因而可以置之不论。<br /> <br /> It can be divided into four periods: firstly, Cheng Weiyuan collected various transcripts of ''A Dream of Red Mansions ''(including the manuscripts of a sequel written by anonymous authors); Secondly, Gao E continued to write the last 40 chapters and made a lot of revisions to the first 80 chapters (Cheng Weiyuan may also had participated in the revision work); thirdly, another 120 copies were printed and published by Cheng Weiyuan in movable type in the 56th year of the emperor of Qianlong (AD 1791), which was later named &quot;Cheng Jiaben&quot; by Mr. Hu Shi;Lastly, in the following year, Gao E and Cheng Weiyuan revised and republished the &quot;Cheng Jia Ben&quot;, which was later named &quot;Cheng Yi Ben&quot; by Mr. Hu Shi. It is said that there is also &quot;Cheng bing ben&quot;, which is unknown now. According to someone who have seen it, there are few changes compared with &quot;Cheng yiben&quot;, so it can be set aside. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:22, 7 November 2021 (UTC)Liu Wei<br /> <br /> It can be divided into four stages: in the first stage, Cheng Weiyuan collected all kinds of transcripts of ''A Dream of Red Mansions'' (including the manuscripts of a sequel written by unknown authors); Secondly, Gao E continued the last 40 chapters and made a lot of revisions to the first 80 ones (Cheng Weiyuan may also had participated in the revision work); thirdly, another 120 copies were printed and published by Cheng Weiyuan in movable type in the 56th year under the reign of the emperor Qianlong (AD 1791), which were later named &quot;Cheng Jia (the first) Editions&quot; by Hu Shi; Lastly, in the following year, Gao E and Cheng Weiyuan revised and republished the &quot;Cheng Jia Edition&quot;, which was later named &quot;Cheng Yi (the second) Edition&quot; by Hu Shi. It is said that there was also &quot;Cheng Bing (the third) Edition&quot;, which now has no whereabouts. According to someone who had once read it, compared with &quot;Cheng Yi Edition&quot;, there were so few changes that it could be set aside.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:11, 8 November 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> 其四是《红楼梦》刊本的流传阶段。此段从程伟元的活字本问世开始，直到现在。在刊本出现后，虽然由于某些人的爱好或习惯，仍有抄本流传，但已是强弩之末，不成气候，而刊本的流传却如燎原之势，席卷全国。<br /> <br /> The fourth period is the circulation of the printed versions of ''a Dream of Red Mansions''. This stage has been going on since Cheng Weiyuan's movable printed editions were published. After these versions appeared, though transcripts were still spreading due to some people's hobbies or habits, it was like a spent arrow and no longer had great influence, while the printed versions spread and swept like fire through the country.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 14:22, 6 November 2021 (UTC)<br /> <br /> The fourth period is the circulation of the printed versions of ''a Dream of Red Mansions''. This stage start from cheng Weiyuan's movable type book came out and until now. After the publication appeared, although due to some people's hobbies or habits, it was like a spent arrow and no longer had great influence, while the printed versions spread and swept like fire through the country.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:00, 8 November 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> 《红楼梦》如此特殊的创作和流传过程，导致了《红楼梦》的“三多”现象：版本多，异文多，讹误多。幸运的是，近几十年来，这些版本不仅不断被发现，而且陆续被影印出版，从而使我们得以大饱眼福。仅就我个人视野所及，即有十二种版本，而且五花八门：或名《石头记》(5种)，或名《红楼梦》(7种)；或为抄本(10种)，或为刊本(2种)；或为八十回系统(8种，其中6种为残本)，或为一百二十回系统(4种)。<br /> <br /> The special creation and dissemination process of a Dream of Red Mansions leads to the phenomenon of &quot;three many&quot; : many versions, many different texts and many errors. Fortunately, in recent decades, these editions have not only been discovered, but photocopied and published, so that we can feast our eyes on them. As far as I can see, there are twelve versions, and they are diverse，named as &quot;The Story of Stone&quot; (five versions) or &quot;A Dream of Red Mansions&quot; (seven versions). Some are codex (10 kinds) and some are periodical (2 kinds); Some are 80 chapter system (8 types, 6 of which are incomplete) and some are 120 chapter system (4 types).--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 06:53, 8 November 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> 《红楼梦》的众多版本，对于研究者是极有价值的，它们可以帮助研究者分析《红楼梦》的创作过程和流传过程，并进行比较研究。但对于普通读者来说，如此眼花缭乱的版本，犹如坠入五里雾中，使他们无从选择。因此《红楼梦》的研究者有义务为他们提供一个最好的版本。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> 况且为了很好地保存这笔珍贵的文化遗产，也必须确立一种《红楼梦》的最好版本。那么哪一种版本是《红楼梦》的最好版本呢？答案就是“程乙本”。鉴于至今仍有“红学家”对高鹗续写的《红楼梦》后四十回既持否定态度，又在出版《红楼梦》时不得不用它与曹雪芹的前八十回相配为完整的一百二十回本，我在这里必须首先对高续后四十回的价值略作说明。<br /> <br /> Moreover, in order to preserve this precious cultural heritage, it is also necessary to establish the best version of ''Dream of the Red Chamber''. So which is the best version? The answer is &quot;Cheng Yi Ben&quot;. Since, when publishing ''Dream of the Red Chamber'', there are still &quot;Redologists&quot; who have a negative attitude towards Gao E 's subsequent writing of the later forty chapters of ''Dream of the Red Chamber'', and who had to use Gao‘ s creation in conjunction with Cao Xueqin's first eighty chapters as the complete one—hundred and twenty chapters, I must first give a brief explanation of the value of Gao's continuation of the later forty chapters.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 07:18, 8 November 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> 率先冲破评点派和索隐派而从中国小说发展史的角度客观评价高鹗续书的是胡适先生。他在1921年11月12日定稿的《〈红楼梦〉考证》（见1923年亚东图书馆版《胡适文存》）中说：我们平心而论，高鹗补的四十回，虽然比不上前八十回，也确然有不可埋没的好处。他写司棋之死，写鸳鸯之死，写妙玉的遭遇，写凤姐的死，写袭人的嫁，都是很有精采的小品文字。<br /> The man who first transcend the groups of criticizing and objectively comment the continuation of Gao E from the perspective of the history of the development of Chinese novels is Hu Shi.He said in his 《Test of the Dream of the red mansions》finalised in 1921，12th November that：“To be honest，Gao E’s supplementary forty chapters，though not comparable to the original eighty chapters，still boast their own outstanding merits.For instance，he wrote the death of Si Qi，of Yuan Yang，of Feng Jie，the encounter of Miao Yu and the marriage of Xi Ren，are all excellent facetious words.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 12:08, 9 November 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> 最可注意的是这些人都写作悲剧的下场。还有那最重要的“木石前盟”一件公案，高鹗居然忍心害理的教黛玉病死，教宝玉出家，作一个大悲剧的结束，打破了中国小说的团圆迷信。这一点悲剧的眼光，不能不令人佩服。<br /> <br /> It is noteworthy that all these people wrote about tragic endings, expecially th most important case of &quot; Wood and Stone's Previous Oath&quot;. In the novel, Gao E auturally had the heart to leave Daiyu to die of illness and Baoyu to become a monk. He made it ended up as a great tragedy and broke the routine of &quot;reunion superstition&quot; in traditional Chinese novels, which could not be more admirable from the tragic perspective.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:00, 7 November 2021 (UTC)<br /> <br /> It is most noteworthy that all these characters are created with tragic endings. And as regards the most important case --- &quot;The Pledge in front of Wood and Stone&quot;, in the novel, the author Gao E actually ended Daiyu's life with death resulting from illness and left Baoyu (Precious Jade Merchant) to become a monk. Gao E finished ''A Dream of Red Mansions'' with a tragical epilogue so as to break the superstition that Chinese novels routinely end in happy reunion. In this sense, Gao E's tragic perspective deserves admiration and praise.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 08:09, 7 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> 我们试看高鹗以后，那许多续《红楼梦》和补《红楼梦》的人，那一个不是想把黛玉、晴雯都从棺材里扶出来，重新配给宝玉？那一个不是想做一部“团圆”的《红楼梦》的？我们这里退一步想，就不能不佩服高鹗的补本了。我们不但佩服，还应该感谢他，因为他这部悲剧的补本……居然打倒了后来无数的团圆《红楼梦》，居然替中国保存了一部有悲剧下场的小说！<br /> <br /> As we can see, after Gao E finished ''A Dream of Red Mansions'' (which was left unfinished by the previous author Cao Xueqin), many of those who wrote this work continually or supplementarily were all eager to save Lin Daiyu and Qing Wen (or Sunny Cloud Formation), who died and lay in coffin, and then to betroth them to Jia Baoyu (or Precious Jade Merchant). And these writers all had the desire to end the story in a warm reunion. On second thought, we cannot but have a high opinion of Gao E's supplementary version ''A Dream of Red Mansions''. Arguably, not only should we admire but show gratitude for him, on the grounds that, his edition packed with tragic color is unexpectedly more laudatory than those with happy endings, actually preserving a novel with the tragical epilogue in China.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:35, 7 November 2021 (UTC)<br /> <br /> As we can see, after Gao E finished ''A Dream of Red Mansions'' (which was left unfinished by the previous author Cao Xueqin), many of those who wrote this work continually or supplementarily were all eager to save Lin Daiyu and Qing Wen (or Sunny Cloud Formation), who died and lay in coffin, and then to betroth them to Jia Baoyu (or Precious Jade Merchant). Which writer did not want to create &quot;A Dream of the Red mansion&quot; with a reunion ending? On second thought, we cannot but have a high opinion of Gao E's supplementary version ''A Dream of Red Mansions''. Arguably, not only should we admire but show gratitude for him, on the grounds that, his edition packed with tragic color is unexpectedly more laudatory than those with happy endings, actually preserving a novel with the tragical epilogue in China.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 12:33, 7 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> 几乎与胡适同时，俞平伯先生也对高鹗的续书予以专章论述。他在1923年亚东图书馆出版的《红楼梦辨·论续书底不可能》中说：从高鹗以下，百馀年来，续《红楼梦》的人如此之多，但都是失败的……我以为凡书都不能续，不但《红楼梦》不能续；凡续书的人都失败，不但高鹗诸人失败而已。<br /> Almost at the same time as Hu Shi, Mr. Yu Pingbo also devoted a chapter to the continuation of Gao E's book. He said in the &quot;A Dream of the Red Mansion - the impossibility of the continuation of the book&quot; published by the Yadong Library in 1923: From Gao E down, more than a hundred years, so many people have renewed the &quot;A Dream of the Red Mansion&quot;, but they all failed ...... I think all books can not be renewed, not only the &quot;A Dream of the Red Mansion&quot; can not be renewed; all the people who renewed the book failed, not only Gao E and others failed.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 12:27, 7 November 2021 (UTC)<br /> <br /> Almost at the same time as Hu Shi, Mr. Yu Pingbo also devoted a comment chapter to the continuation of Gao E. He said in the &quot;A Dream of the Red Mansion - the impossibility of the continuation of the book&quot; published by the Yadong Library in 1923: Since Gao E, more than a hundred years, so many people have renewed the &quot;A Dream of the Red Mansion&quot;, but they all failed ... I think all books can not be renewed, not only the &quot;A Dream of the Red Mansion&quot; is in the case; all the people who renewed books failed, not only Gao E and others did.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:43, 8 November 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> 因此他的结论是：高鹗诸人续写的《红楼梦》都是“狗尾续貂”。俞先生“凡书都不能续”、“凡续书的人都失败”的说法未免武断，至少措辞不够严谨。事实上，成功的续书并非没有，只是不多。<br /> <br /> Therefore, his conclusion is: The continuations of &quot;The Dream of Red Mansions&quot; written by the Gao E and others are all &quot;wretched sequels to a masterpiece.&quot; Mr. Yu’s statement that “every book cannot be continued” and “everyone who renews a book fails” is a bit too arbitrary, at least the wording is not rigorous enough. In fact, successful continuations do exist, but are not substantial.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:29, 8 November 2021 (UTC)<br /> <br /> He therefore concludes that the sequels to Dream of the Red Chamber written by the Gao Ospreys are all &quot;dog tails on a marten&quot;, which means a wretched sequels to a masterpiece. Mr. Yu's statement that &quot;all books cannot be renewed&quot; and &quot;all those who renew books will fail&quot; is arbitrary, or at least not carefully worded. In fact, successful continuations do exist, but are not substantial.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 23:35, 9 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> 且不说成功的学术著作不乏范例，就是小说作品的续书也有成功的。譬如清代陈忱的《水浒后传》、近代吴趼人的《新石头记》，就都是别开生面之作。不过俞先生毕竟是严肃的学者，尽管他对高鹗的续书很不满意，却对高鹗的功绩予以肯定。<br /> <br /> Not to mention that there is no shortage of examples of successful scholarly works, there are also successful sequels to works of fiction. For example, Chen Chen's ''The Afterlife of Water Margin'' in the Qing dynasty and Wu Jianren's ''The New Story of the Stone'' in the modern era are both original works. But Mr. Yu, after all, was a serious scholar, and although he was dissatisfied with Gao E's sequel, he acknowledged Gao's merits.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 23:25, 9 November 2021 (UTC)<br /> <br /> Not to mention that there is no shortage of successful examples of scholarly works, there are also successes in sequels to works of fiction. For example, Chen Chen's ''The Afterlife of Water Margin'' in the Qing dynasty and Wu Jianren's ''The New Story of the Stone'' in the modern era are both original works in new forms. But Mr. Yu, after all, was a serious scholar, and although he was dissatisfied with Gao E's sequel, he acknowledged Gao's merits.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 09:06, 7 November 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> 他在《红楼梦辨·后四十回底批评》中说：高鹗以审慎的心思，正当的态度来续《红楼梦》；他宁可失之于拘泥，不敢失之于杜撰。其所以失败：一则因《红楼梦》本非可以续补的书，二则因高鹗与曹雪芹个性相差太远，便不自觉地相违远了。处处去追寻作者，而始终赶他不上，以致迷途；这是他失败时底光景。<br /> <br /> He said in the ''Defense of The Dream of Red Mansion: the criticism of the last forty chapters'': “GaoE continued writing The Dream of Red Mansion with his prudent intention and serious attitude; He would rather make it up than adhere to it. There are two reasons for the failure of his version. The first is that the book itself is not a book that can be continued writing. The other is GaoE’ s character is different far from Cao Xueqin’sw which naturally lead to his misconception about this book. He tried his best to catch the main points of Cao Xueqin whereas he even couldn’t see the back of Cao Xueqin resulting in the wrong path. This is his background of failure.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:11, 7 November 2021 (UTC)<br /> <br /> He said in the '' Defense of A Dream of Red Mansions: the criticism of the last forty chapters '': “Gao E continued writing '' A Dream of Red Mansions '' with his prudent intention and serious attitude; He would rather rigidly adhere to the content than fabricate some details. There are two reasons for the failure of his version. The first is that this novel itself is not the one that can be continued writing. The other is that Gao E’ s character is different far from Cao Xueqin’s which naturally lead to very distinct characteristics in this novel. He tried his best to catch the main points of Cao Xueqin whereas he even couldn’t see the back of Cao Xueqin resulting in the wrong path. This is the reason of his failure.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 13:28, 8 November 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==<br /> 至于混四十回于八十回中，就事论事，是一种过失；就效用影响而论，是一种功德；混合而论是功多罪少。“失败了，光荣地失败了！”是我对于高鹗底赞扬和指斥。俞先生在晚年对高鹗的续书给予更多的肯定，认为高鹗的续书使残缺的《红楼梦》成为完璧，是一大功劳。 <br /> <br /> As for adding forty chapters to the original eighty chapters, sticking to the facts, it is actually a demerit. However, it can be a kind of merits and virtues in terms of utility effect. With regarding to several aspects, and his merits can more than wipe out his faults. “Failed, gloriously failed!”It's my praise and rebuke to Gao E. In the later years of Mr. Yu, he gave more recognition to Gao E’sequel, believing that Gao E’ sequel made the fragmentary ''A Dream of Red Mansions'' a complete story which was a great credit.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 13:25, 8 November 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> 鲁迅先生也对高鹗的续书予以肯定，只是对书末贾府的“复振”表示遗憾。他在《中国小说史略》（1923、1924年由北京大学新潮社分上下册出版，1925年由北京北新书局合为一册出版）第二十四篇中说：后四十回虽数量止初本之半，而大故迭起，破败死亡相继，与所谓“食尽鸟飞独存白地”者颇符，惟结束又复振。<br /> <br /> Lu Xun also gave a approval to the sequel of the book by Gao E, but regretted the “revitalization” part of Jias at the end of the book. He claimed in Chapter 24 of ''Chinese Novel Outline History''(In 1923 and 1924, published in two volumes by the New Trend Union of Peking University, and in 1925, published in one volume by Beixin Publishing House in Beijing) that although the latter forty chapters is only half of the original version in quantity, there are great changes, ups and downs, and dilapidated deaths one after another, which is very consistent with the so-called “eating all birds and flying alone in the white land”, but it ends and vibrates again.<br /> --[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 09:14, 7 November 2021 (UTC)<br /> <br /> Lu Xun also affirmed Gao E’s sequel, and just expressed regret for the “revitalization” of Jia’s mansion at the end of the book. He claimed in chapter 24 of Chinese Novel Outline History(In 1923 and 1924, published in two volumes by the New Trend Union of Peking University, and in 1925, published in one volume by Beixin Publishing House in Beijing) that although the last forty chapters are only half of the original version in quantity, events occurred constantly and loss and death were in succession, which was quite consistent with the statement “birds ate and flew, then left the bleak place”. But it was a pity that the sequel ended in revitalization. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 00:58, 8 November 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> 以上三位权威学者对高鹗续书的评价不尽相同，但有两点共识：高鹗的后四十回逊于曹雪芹的前八十回，但他完成了曹雪芹的未竟之业，使残缺的《红楼梦》成为完璧；尤其打破了中国传统小说的“团圆迷信”，使《红楼梦》成为中国小说史上首部悲剧小说，这在中国小说发展史上是一个伟大创举。我认为三位先生的这两点共识是客观公正的，是高见卓识。<br /> <br /> The above three authoritative scholars hold various comments on Gao E’s sequel, but sharing two points of consensus. One the one hand, Gao E’s last forty chapters are inferior to Cao Xueqin’s first eighty counterparts, but he has completed Cao’s unfinished work, rendering A Dream in Red Mansions perfect. On the other hand, in particular, Gao E breaks the routine of “reunion superstition”in traditional Chinese novels and makes A Dream in Red Mansions the first tragic writing in the past records of Chinese novels, which is a great pioneering work in the history of Chinese novel development. As far as I am concerned, these two points proposed by the three respected scholars are objective, fair and insightful. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 14:23, 6 November 2021 (UTC)<br /> <br /> The above three authoritative scholars hold various comments on Gao E’s sequel, but sharing two points of consensus. One the one hand, Gao E’s last forty chapters are inferior to Cao Xueqin’s first eighty counterparts, but he has completed Cao’s unfinished work, rendering the incomplete ''A Dream in Red Mansions'' complete. On the other hand, in particular, Gao E breaks the routine of “reunion superstition”in traditional Chinese novels and makes ''A Dream in Red Mansions'' become the first tragic writing in the past records of Chinese novels, which is a great pioneering work in the history of Chinese novel development. As far as I am concerned, these two points proposed by the three respected scholars are objective, fair and insightful.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:49, 9 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> 晚近的某些“新红学家”尽管对高鹗大加挞伐，却无法推翻三位先生的这两点共识；最多只能进一步证明高鹗的续书比不上曹雪芹的原作，而不能抹煞高鹗续书的这两大功绩。我们可以设想，如果没有高鹗的续书，只能有两种结果：一是我们只能看到一部残缺不全的《红楼梦》，犹如只能欣赏一只断尾巴的孔雀；二是我们只能看到《红楼复梦》、《红楼圆梦》之类下三流续作，使《红楼梦》跳不出“团圆”小说的窠臼。<br /> <br /> Although some recent &quot;new Redologists&quot; criticized Gao E drastically, they could not overturn the consensus of the three gentlemen; at most, they could only further prove that Gao E's sequel is not comparable to Cao Xueqin's original, rather than erase the two achievements of Gao E's renewal. We can imagine that if we have no Gao E's sequel, there can only be two results: one is that we can only see an incomplete ''A Dream of Red Mansions'', like only enjoying a peacock with a broken tail, the other is that we can only see ''A Dream of Red Mansions Again'', ''A Dream of Red Mansions Reunion'' and other renewals that are third-classs, which makes ''A Dream of Red Mansions'' cannot jump out of the mold of &quot;reunion&quot; novel.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:45, 9 November 2021 (UTC)<br /> --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:25, 9 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> 因此，不仅我们应该感谢高鹗，如果曹雪芹地下有知，也会视高鹗为知己。胡适等三位先生论证了高鹗的两大功绩，就等于完全肯定了完整的一百二十回的《红楼梦》。但完整的《红楼梦》有两种版本，即“程甲本”和“程乙本”，两者的出版时间仅隔一年左右。<br /> <br /> Therefore, not only should we be grateful to Gao E, if Cao Xueqin was alive and knew about it, he would also regard Gao E as a confidant. Hu Shi and other three gentlemen demonstrated Gao E’s three achievements, which was equivalent to confirming the complete 120 chapters of a Dream of Red Mansions. However, there are two versions of the complete work, namely the “Cheng A edition” and “Cheng B edition”, whose publishing interval was only about one year. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 15:35, 6 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> 这两种版本究竟哪一种更好呢？当然是“程乙本”，因为它是高鹗对“程甲本”精心修订的定稿本。程伟元和高鹗在“程乙本”《〈红楼梦〉引言》中说：因急欲公诸同好，故初印时不及细校，间有纰缪。今复聚集各原本，详加校阅，改订无讹。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> 惟阅者谅之。这就是说，高鹗续写后四十回并修订曹雪芹的前八十回时，“因急欲公诸同好”，未能像曹雪芹那样“批阅十载，增删五次”，而是匆促而成，在排印过程中又没有仔细校对，以致“纰缪”难免，因而立即加以修订再版，从而产生了“程乙本”。可见“程乙本”是对“程甲本”的“纰缪”加以修订的本子，自然胜于“程甲本”了。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> 然而由于出版商不加细较，以为初刊本更为可靠，以致在相当一段时间内，翻印的“程甲本”曾大行其道。直到1927年，胡适先生因亚东图书馆老板汪元放先生点校并出版过“程甲本”，便将自己珍藏的“程乙本”推荐给汪先生。汪先生便将“程乙本”与“程甲本”加以仔细对勘，并加上新式标点，予以出版。<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> 胡适先生并为该书写了《重印乾隆壬子本〈红楼梦〉序》。他在《序》文中说：现在印出的程乙本，就是那“聚集各原本，详加校阅，改订无讹”的本子，可说是高鹗、程伟元合刻的定本。这个改本有许多改订修正之处，胜于程甲本。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> 但这个本子发行在后，程甲本已有人翻刻了；初本的一些矛盾错误仍旧留在现行各本里，虽经各家批注里指出，终没有人敢改正。胡适先生并举了三个例子，以证明“程乙本”胜于“程甲本”。由此可知，胡适先生不仅是第一个发现并公开指出“程乙本”胜于“程甲本”的人，而且推荐并贡献出了自己珍藏的“程乙本”初刊本，为“程乙本”后来的广泛流行起了决定性的作用。<br /> <br /> But after the release of this edition, Cheng Jia edition has already been reprinted. Some contradictions and errors from the original edition still remained in the current edition. Although many literary masters has pointed out these mistakes in their annotations, no one eventually dared to correct them. And Mr. Hu Shi gave three examples to prove that Cheng Yi edition was better than Cheng Jia edition. So it can be seen that he was not only the first to discover and publicly pointed out this, but also recommended and contributed the original Cheng Yi edition of his own treasure, which played a decisive role in the wide popularity of this edition.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 00:55, 7 November 2021 (UTC)<br /> <br /> But after the release of this edition, Cheng Jia edition has already been reprinted. Some contradictions and errors of the original edition still remained in the current edition. Although many literary masters had pointed out these mistakes in their annotations, but no one eventually dared to correct them. And Mr. Hu Shi gave three examples to prove that Cheng Yi edition was better than Cheng Jia edition. So it can be seen that he was not only the first to discover and publicly pointed out this, but also recommended and contributed the original Cheng Yi edition of his own treasure, and that played a decisive role in the wide popularity of its edition.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 06:19, 7 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> 汪原放先生也没有辜负胡适先生的重托，不仅出版了“程乙本”，而且对两个“程本”加以仔细对勘，并用增删改动文字的统计数字与具体例子（详见下文），进一步证明了“程乙本”优于“程甲本”。由于胡适先生的学术威望和汪原放先生点校的“程乙本”面世，尤其是“程乙本”确实胜于“程甲本”，故此后书商大多舍弃了“程甲本”，竞相刊印“程乙本”，“程乙本”几乎一统天下。这种局面一直持续到上世纪五六十年代。<br /> <br /> Mr.Wang Yuanfang also lived up to the great trust of Mr.Hu Shi. He not only published &quot;Cheng Yiben&quot;, but also carefully surveyed the two &quot;Cheng Yiben&quot;, and changed the statistics and specific examples (see below for details), further proving that &quot;Cheng Yiben&quot; was better than &quot;Cheng Jiaben&quot;. Because Mr.Hu Shi's academic prestige and Mr.Wang Yuanfang's &quot;Cheng Yiben&quot; were published, especially &quot;Cheng Yiben&quot; was indeed better than &quot;Cheng Jiaben&quot;, so most booksellers abandoned &quot;Cheng Jiaben&quot; and competed to print &quot;Cheng Yiben&quot;, &quot; Cheng Yiben &quot; almost unified the whole world. The situation has been continuing until the 1950s and 1960s.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:48, 6 November 2021 (UTC)<br /> Mr. Wang Yuanfang also lived up to Mr. Hu Shi's great trust. He not only published &quot;Cheng Yi Ben&quot;, but also carefully surveyed the two &quot;Cheng Ben&quot;, and further proved that &quot;Cheng Yi Ben&quot; was better than &quot;Cheng Jia Ben&quot; with statistics and specific examples of adding, deleting and changing words (see below for details). Due to the academic prestige of Mr. Hu Shi and the appearance of &quot;Cheng Yi Ben&quot; ordered by Mr. Wang Yuanfang, especially &quot;Cheng Yi Ben&quot; is indeed better than &quot;Cheng Jia Ben&quot;, most booksellers abandoned &quot;Cheng Jia Ben&quot; and competed to publish &quot;Cheng Yi Ben&quot; and &quot;Cheng Yi Ben&quot; almost dominates the world. This situation lasted until the 1950s and 1960s.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:31, 7 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> 然而到了八十年代以后，“程乙本”一统天下的局面却被打破了，各种版本的《红楼梦》纷纷涌现，其中多为拼凑本，即前八十回采用抄本，后四十回则多采用高鹗作废了的“程甲本”，从而造成了《红楼梦》版本的混乱现象。这种混乱现象使本来已经解决了的《红楼梦》版本问题又重新出现纷争，也使普通读者陷入了不知如何选择《红楼梦》的境地。<br /> However, after the 1980s, the situation of &quot;Cheng Yi Ben&quot; dominating the world was broken, and various versions of a dream of Red Mansions emerged one after another, most of which were piecemeal copies, that is, the transcripts of the first 80 chapters were used, and the &quot;Cheng Jia Ben&quot; cancelled by Gao e was used in the last 40 chapters, resulting in the confusion of the version of a dream of Red Mansions. This chaotic phenomenon makes the original version of a dream of Red Mansions once again controversial, and makes ordinary readers fall into the situation of not knowing how to choose a dream of Red Mansions.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> 钱锺书先生虽然不研究《红楼梦》，但对《红楼梦》版本的混乱现象却很不以为然。他在上世纪九十年代说过（大意）：《红楼梦》研究中的许多纠葛与纷争，大多源于版本问题。在同一问题上，张三根据这个版本，李四根据那个版本，公说公有理，婆说婆有理，一万年也说不清，实在无谓得很。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> 这是《红楼梦》的悲剧，也是中国学界的悲剧。为了永久保存《红楼梦》这笔珍贵遗产，也为了给广大读者提供一个《红楼梦》的范本，必须从众多版本中确定一个最好的版本，而这个版本就是胡适先生推荐的“程乙本”。至于其他版本，则只供研究之用。<br /> <br /> This is not only the tragedy of The Dream of the Red Chamber , but also the tragedy of Chinese academic circles. In order to permanently preserve the precious heritage of The Dream of the Red Chamber and provide readers with a model of The Dream of the Red Chamber, we must determine the best version from many versions, and this version is the &quot;Cheng Yi version&quot; recommended by Mr. Hu Shi. Other versions are only for research purposes only.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 14:00, 6 November 2021 (UTC)<br /> <br /> This is not only a tragedy of Dream of the Red Chamber , but also a tragedy of Chinese academic circles. In order to permanently preserve the precious heritage of Dream of the Red Chamber and provide readers with a model of Dream of the Red Chamber, we must determine the best version from many versions, and this version is the &quot;Cheng Yi version&quot; recommended by Mr. Hu Shi. Other versions are only for research purposes only.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 11:15, 7 November 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> 我完全赞成以上诸位先生的看法，毋须我再费笔墨，所以我在这里只是为他们的看法提供一些实例。首先，“程乙本”的前八十回由于经过了高鹗(也许还有程伟元)的大量修订，较之诸抄本大有改观，使之更加完善。具体来说，就是对众多异文加以筛选，去除讹误，择善而从，并加以必要的补阙、修改、删节和增饰。<br /> <br /> I totally agree with the views of the above teachers, so I don't need to say more, so I will just provide some examples for their views here. First of all, the first eighty books of &quot;Cheng Yi version&quot; have been revised extensively by Gao Osprey (and perhaps Cheng Wei Yuan), which is a great improvement over the codices and makes it more perfect. Specifically, it is the screening of many different texts, the removal of errors, the selection of good, and the necessary additions, modifications, abridgments and additions.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 10:56, 7 November 2021 (UTC)<br /> <br /> I totally agree with the opinions of you all, so I don't bother to say more. So I will just provide some examples for their views here. First of all, the first eightith chapters of &quot;Cheng Yi's version&quot; have been revised for many times by Gao Osprey (and perhaps Cheng Wei Yuan), which is an improvement over the codices and makes it more perfect. Specifically, it made a selection from many different texts, corrected errors, selected the good, and offered the necessary additions, modifications, removal and polishment.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 07:28, 8 November 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> 试举六例如下：例一：原作第十七、十八两回合用一套回目，第十九回没有回目。高鹗将那套合用的回目归第十七回，而为第十八、十九两回补拟了回目。例二：原作第十八回写元妃省亲回府，“只见园中香烟缭绕，花彩缤纷，处处灯光相映，时时细乐声喧，说不尽太平景象，富贵风流”，下面却接着有这样一段：此时自己回想当初在大荒山中青埂峰下，那等凄凉寂寞。<br /> <br /> Here are six examples. Firstly, the chapter 17 and 18 of the original work shared the same title and the 19th one didn't have have any. Gao-E merged the shared one into chapter 17 and rethought a title for chapter 18 and 19. Secondly, chapter 18 in the original one showed that Yuan concubine visited relatives, as &quot;See nothing but scent lingering, flowers blossoming, lights glistening and bustle hustleing.WHat a stable and flourish society!&quot; Here goes another saying: at that time I recalled the time when I in the foot of Dahuangshan Mountain, and I felt so lonely.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> 若不亏癞僧、跛道二人携来到此，又安能得见这般世面？本欲作一篇《灯月赋》、《省亲颂》，以志今日之事，但又恐入了别书的俗套。按此时之景，即作一赋一赞，也不能得尽其妙；即不作赋、赞，其豪华富丽，观者诸公亦可想而知矣。<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> 所以倒是省了这工夫纸墨，且说正经的为是。本书前面已经交代得明明白白，大荒山青埂峰下的那块石头被一僧一道携入红尘后已幻化为口衔通灵宝玉的贾宝玉，而从这段话看，那块石头的化身却是贾元春，难道姐弟二人都是那块石头所化吗？如果说这段话的前大半截是写贾宝玉的心理活动，误安在了贾元春的头上，也还是说不通，因为不可能在描写贾元春省亲观感的文字当中无缘无故插入一段对贾宝玉的心理描写。<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> 尤为荒唐的是，从“观者诸公”以下文字，又突然变为作者的第三人称口气，更令人丈二金刚，摸不着头脑。如此语无伦次的拙劣文字，决非曹雪芹的原文，而是抄书者的误抄或窜文。“程乙本”将其全部删除，犹如割除了一个赘瘤，使行文变得合理而又通畅。<br /> <br /> What is particularly absurd is that, from the following words &quot;all the audience&quot;, and suddenly into the third person tone of the author,which is even more puzzling. Such incoherent poor text, not Cao Xueqin's original text, but the copy of the wrong copy or channelized text. &quot;Cheng Yiben&quot; deleted all of them, just like cutting out a superfluous tumor, so that the writing becomes reasonable and unobstructed.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:58, 7 November 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> 例三：原作第二十二回写荣国府作灯谜游戏，目的在于通过各人制作的灯谜，以暗示各自的性情、志向及将来结局，是全书的重要段落。大约因曹雪芹当时没有完全想好，故只写了贾母、贾政、元春、迎春、探春、惜春、宝钗的灯谜，而将宝玉、黛玉、湘云的灯谜暂缺，留待以后补写，不料曹雪芹突然去世，未及补写，致使原稿残缺。高鹗大胆地将原作宝钗的灯谜移作黛玉的灯谜，又增写了宝钗和宝玉的灯谜，我以为移得合理，增作也很精彩。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> 但高鹗也有失误和疏漏：失误在于删掉或漏掉了原作惜春的灯谜，疏漏在于未给湘云补写灯谜。惜春的灯谜我已补入第二十二回（参见该回原文及其注释），以弥补高鹗的失误；而湘云的灯谜却只好仍阙，成为永远的遗憾。例四：原作第二十五回在写王熙凤被魇魔法弄得精神错乱时，插入一段对薛蟠的描写：别人慌张自不必讲，独有薛蟠更比诸人忙到十分：又恐薛姨妈被人挤倒，又恐薛宝钗被人瞧见，又恐香菱被人臊皮──知道贾珍等是在女人身上做功夫的，因此忙的不堪。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> 忽一眼瞥见了林黛玉风流婉转，已酥倒在那里。这段话十分荒谬：其一，贾、薛两家为近亲，贾珍与薛宝钗是表兄妹，贾珍怎么敢对表妹起歹心呢？薛蟠岂非杞人忧天？其二，薛蟠虽然混账，与林黛玉也是表兄妹，况且见面的机会很多，薛蟠怎么会“一眼瞥见了林黛玉”就“酥倒在那里”呢？<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> 而脂批竟称赞道：“忙中写闲，真大手眼、大手笔。”这如果不是偶然失误，便只能说是不识好歹了。“程乙本”将其删除，倒可当得起“大手眼、大手笔”的评语。例五：原作第六十三回中用了一千多字的篇幅，大写贾宝玉、史湘云等人只是为了好玩，如何将芳官、葵官打扮成“小土番儿”，如何改称“犬戎名姓”。<br /> <br /> However, the Zhi Yanzhai's critiques unexpectedly praised: &quot;Snatch a little leisure from a busy writing , which is really big eyes and a big deal.&quot; If this is not an accidental mistake, it can only be said to be ungrateful. If &quot;Cheng Yi version&quot; deletes it, it can be regarded as a comment of &quot;big eyes and a big deal&quot;. Example 5: in the sixty-third chapter of the original work, more than 1,000 words were used to capitalize the name of Jia Baoyu, Shi Xiangyun and others, which is just for fun, and to describe how to dress Fang Guan and Kui Guan as &quot;Xiao Tu Fan er&quot; and how to change &quot;the surname and name of Quan Rong&quot;.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:21, 7 November 2021 (UTC)<br /> <br /> However, critiques of Zhi Yanzhai(one of the earliest critics of &quot;A Dream in Red Mansions&quot; ) unexpectedly praised: &quot;Snatch a little leisure from a busy writing , which is really weighty.&quot; If it is not an accidental mistake, it can only be said to be ungrateful. &quot;Cheng Yi version&quot; deletes it, thus it can be regarded as the comment of &quot;weighty writings&quot;. Example 5: in the sixty-third chapter of the original work, more than 1,000 words were used to describe that how Precious Jade Merchant, Fragrant-cloud History and others dress Fang Guan and Kui Guan as &quot;Xiao Tu Fan er&quot; and how they change &quot;the name of Quan Rong&quot; just for fun.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:43, 8 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> 而且竟然让贾宝玉说出这样的话来：如今四海宾服，八方宁静，千载百载，不用武备。咱们虽一戏一笑，也该称颂，方不负坐享升平了。这种描写既十分无聊，又与贾宝玉的性格背道而驰，尤其侮辱了包括满族在内的少数民族，真可谓拙劣的文字，因此“程乙本”完全予以删除是绝对必要的。<br /> <br /> What's more, in Zhi Yangzhai's version, Precious Jade Merchant said that&quot;Nowadays, people within Four Seas were all submitted and social stability was achieved in all directions. Weapons were not needed in nearly thousands of years. Therefore, our laughs and teases also deserved extolling thus we lived up to the prosperity.&quot; This kind of descriptions were very boring and ran counter to the characteristics of Jia Baoyu, and they particularly insulted national minorities including Manchu, which were really bad writings. Thus, it's quite necessary for &quot;Cheng Yi's version&quot; to delete these words.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 07:05, 8 November 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> 例六：原作第六十一回开头有一段写柳家的与小厮斗嘴的文字，既毫无意义，又有“几根×毛”、“×声浪嗓”的粗话，故“程乙本”删掉了百馀字也完全正确。像这样的例子不胜枚举，它们足可以证明，高鹗对前八十回的修订是完全必要和合理的，“程乙本”前八十回优于原作的事实是任何人也难以抹煞的。其次，再就两种“程本”而言，由于“程乙本”是“程甲本”的修订本，自然也就更加完善。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> 关于这一点，最有力的证据是一组现成的统计数字。前面说过，汪原放先生于1927年曾将“程乙本”与“程甲本”加以对勘，并将两者的异文作了统计，其结果是：“程乙本”较之“程甲本”改动(包括增与改)了总共21506字，其中前八十回改动15537字，后四十回改动5969字。(见汪原放《重印乾隆壬子本〈红楼梦〉校读后记》)这些改动主要有三个方面：其一，是对“程甲本”中的“纰缪”文字加以改正。<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> 如第二回“冷子兴演说荣国府”中，“程甲本”对原作的如下一段文字未作改动：这政老爷的夫人王氏……第二胎生了一位小姐，生在大年初一，就奇了。不想次年又生了一位公子，说来更奇：一落胞胎，嘴里便衔下一块五彩晶莹的玉来，还有许多字迹。这位“小姐”就是贾元春(元妃)，这位“公子”就是贾宝玉。<br /> <br /> For example, the &quot;Leng Zixing's speech in Rong Mansion&quot; in chapter 2, &quot;Cheng Jia's translation version&quot; did not change the following text of the original work: The wife of Lord Zheng Mrs Wang……it is magical that she gave birth to a girl on the first day of the lunar year. It is even more magical that she gave birth to a boy in the next year: he was born with a colorful and crystal jade in his mouth, and the jade was written by some scripts. The &quot;lady&quot; is First Spring Merchant (Yuan Concubine), while the &quot;gentleman&quot; is Precious Jade Merchant.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:23, 8 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> 而这段文字显然与第十八回中的一段文字相矛盾：那宝玉未入学之先，三四岁时，已得元妃口传，教授了几本书，识了数千字在腹中：虽为姊弟，有如母子。<br /> “有如母子”的贾元春和贾宝玉，不可能只差一岁，可见第二回那段文字有明显的“纰缪”。“程乙本”将“次年”改为“隔了十几年”，便合情合理了。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> 其二，是将文言词语尽量改为白话或俗语，从而使《红楼梦》的语言更为通俗易懂。譬如：“若”改为“要”，“与”改为“给”，“亦”改为“也”，“此”改为“这”，“口”改为“嘴”，“何”改为“为什么”，“如何”改为“怎么”，“如此”改为“这么着”，“葳蕤”改为“委琐”，等等。其三，是增加了许多“儿”字，将词语加以“儿”化，从而使《红楼梦》语言的京味特点更加突出。<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> 关于这一点，几乎随处可见，因而不再举例。《红楼梦》是一部近百万字的巨著，要想完全揭示“程乙本”的版本优点，只能将它与其他版本一一对勘，并将异文一一列出。单凭以上的简单说明，只能是挂一漏万。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> 不过我可以向读者负责地保证：如果你是出于欣赏的目的阅读《红楼梦》，那么选择“程乙本”将是最明智的。三、校勘问题 我们说“程乙本”为《红楼梦》的最佳版本，并不是说它完美无缺，也不是说其他版本一概不如“程乙本”，只是说它在总体上更胜一筹而已。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> 事实上，或因高鹗和程伟元的疏忽，或因排字工人的失误，致使“程乙本”仍存在不少“纰缪”。譬如：第八十六回说贾元春生于“甲申年正月丙寅”；至第九十五回则说：“是年甲寅年十二月十八日立春，元妃薨日是十二月十九日，已交卯年寅月，存年四十三岁。”“程甲本”和“程乙本”都是如此。<br /> <br /> In fact, due to the negligence of Gao'e and Cheng Weiyuan, or the mistakes made by typesetters, there are still many &quot;mistakes&quot; in &quot;Chengyi version&quot;. For example, the eighty-sixth chapter expounds that Jia Yuanchun was born in &quot;Bingyin, the first month of the year Jiashen&quot;. To the 95th chapter it expounds that &quot;In that year, the spring began on December 18th of the lunar calendar, Jiayin year, and the day consort Yuan died was on December 19, which was in the month of Yin and year of Mao. Hence consort Yuan died at the age of 43.&quot;, which are the same both in &quot;Chengjia version&quot; and &quot;Chengyi version&quot;.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 14:17, 8 November 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> 而实际上前后存在明显矛盾：甲申年至甲寅年是三十年，按照当时以虚岁计算年龄的习惯，元妃享年应是三十一岁；即使因元妃薨于立春次日，算作乙卯年，也只有三十二岁。无论如何也不会是四十三岁。可见“程甲本”已错，而“程乙本”也没有订正。<br /> <br /> In fact,there is clear contradiction:the years from JiaShen to JiaYin are thirty years, and according to the custom of calculating age in terms of nominal age at the time, Princess Yuan would have been thirty-one years old; even if the death of Princess Yuan took place on the day after the first day of spring, which is counted as the year yi Mao, she would have been only thirty-two years old. In any case, it would not have been forty-three years old. It is clear that the &quot;Cheng Jia version&quot; is wrong, and the &quot;Cheng Yi version&quot; has not been revised.<br /> <br /> In fact,there is an obvious contradiction:the years from JiaShen to JiaYin are thirty years, and according to the custom of calculating age in terms of nominal age at the time, Princess Yuan would have been thirty-one years old; even if the death of Princess Yuan took place on the day after the first day of spring, which is counted as the year YiMao, she would have been only thirty-two years old. In any case, it would not have been forty-three years old. It is clear that the &quot;Cheng Jia version&quot; is wrong, and the &quot;Cheng Yi version&quot; has not been revised either.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:37, 8 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> 这个明显的失误，早在1927年由汪原放校点、亚东图书馆出版的“程乙本”《红楼梦》已经改正，而上世纪八十年代以后出版的诸多号称经过了“精校”的“程甲本”和“程乙本”《红楼梦》，包括那些拼凑本，却依旧保留了这个失误，这不能不说是一种讽刺。其实“程乙本”的其他文字失误还有不少，并非像高鹗、程伟元所说“改订无讹”。“程乙本”既非十全十美，而我们要供献于读者的是一部普及本的《红楼梦》，因此有必要汲取其他版本的长处，使其尽量完美。<br /> <br /> This obvious mistake was corrected in “Cheng yiben&quot; （a version of &quot;a dream of Red Mansions&quot;） checked by Wang Yuanfang and published by Yadong library as early as 1927. It is ironic that many &quot;Cheng Jiaben&quot; and &quot;Cheng yiben&quot; published after the 1980s, including those patchwork books, still retain this mistake. In fact, there are many other word mistakes in &quot;Cheng yiben&quot;, which is not “absolutely right after revision” as Gao E and Cheng Weiyuan said. &quot;Cheng yiben&quot; is not perfect, and what we want to offer to readers is a popular version of “a dream of Red Mansions.” Therefore, it is necessary to learn from the advantages of other versions to make it as perfect as possible.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 14:22, 7 November 2021 (UTC)<br /> <br /> This obvious mistake was corrected in “Cheng Yiben&quot; （a version of &quot;a dream of Red Mansions&quot;） checked by Wang Yuanfang and published by Yadong Library as early as 1927. It is ironic that many &quot;Cheng Jiaben&quot; and &quot;Cheng Yiben&quot;, which claimed carefully checked and published after the 1980s , including those patchwork books, still retain this mistake. In fact, there are many other word mistakes in &quot;Cheng Yiben&quot;, which is not “absolutely right after revision” as Gao E and Cheng Weiyuan said. &quot;Cheng Yiben&quot; is not perfect, and what we want to offer to readers is a widespread version of “a dream of Red Mansions.” Therefore, it is necessary to learn from the advantages of other versions to make it as perfect as possible.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 8 November 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> 为此，本书以“程乙本”(北京图书馆出版社影印本)为底本，以“程甲本”(北京图书馆出版社影印本)为主校本，并以下列版本为参校本：汪原放校勘“程乙本”(上海亚东图书馆刊本)、王希廉(雪香)评“程甲本”(清道光十二年刊本)、“梦稿本”“庚辰本”“己卯本”“甲戌本”(后四种均为上海古籍出版社影印本)。在以上八种版本中，前五种均为一百二十回全本，后三种均为前八十回的残存本。<br /> <br /> For this purpose, this book uses “Cheng Yiben”(photocopy of Beijing Library Publishing House) as master copy, “Cheng Jiaben” as main collated edition, and the followings as references—Wang Yuanfang’s collation “Cheng Yiben”(Shanghai Yadong Library edition)、Wang Xilian’s “Cheng Jiaben” commentary(edition in the twelfth year of Qing Daoguang)、“Meng Gaoben”、“Geng Chenben”、“Ji Maoben”、and “Jia Xuben”(the last four all are photocopies of Shanghai Ancient Books Publishing House). In the above eight editions, the first five are all complete editions of 120 chapters, and the last three are all incomplete editions of 80 chapters.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:43, 8 November 2021 (UTC)<br /> <br /> For this purpose, this book uses “Cheng Yiben”(photocopy of Beijing Library Publishing House) as the master copy, “Cheng Jiaben” as the main collated edition, and the followings as references—Wang Yuanfang’s collation of “Cheng Yiben”(Shanghai Yadong Library edition)、Wang Xilian’s comments on “Cheng Jiaben” (edition in the twelfth year of Qing Daoguang)、“Meng Gaoben”、“Geng Chenben”、“Ji Maoben”、and “Jia Xuben”(the last four all are photocopies of Shanghai Ancient Books Publishing House). In the above eight editions, the first five are all complete editions of 120 chapters, and the last three are all incomplete editions of 80 chapters.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 05:57, 8 November 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> 我的校勘总原则是：既要尽量保持底本的原貌，又要保证全书的质量。具体来说则遵循以下几条：（一）底本与校本之间虽有异文，但底本基本可通者，即使校本文字更好，也不作改动。（二）底本中的各种错误(包括内容与文字的错误)、文字倒置、文理不通等，尽量用校本改正，若校本同样错误则径改。<br /> <br /> My primary principle of collation is that: maintain the original meaning of master copy, and garantee the quality through the book. Specifically, abiding by the following advice: One, although there are differences between the master copy and the checked copy, the former whose meaning is basically faithful and smooth remains untouched, even though the checked copy is better. Two: various mistakes in master copy（including errors in contents and text），the inversion of words, unsmooth words and contents and so forth should be corrected based on master copy. But if mistakes are also existed in the master copy, then it should be corrected directly.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 12:43, 7 November 2021 (UTC)<br /> <br /> My primary principle of collation is that: maintain the original meaning of master copy, and guarantee the book’s quality. To be more specific, following these advices: First, although there are differences between the master copy and the checked copy, the former whose meaning is basically faithful and smooth should be untouched, even though the checked copy is better. Second: various mistakes in master copy（including errors in contents and text), like the inversion of words, unsmooth words and contents and so forth should be corrected based on master copy. But if mistakes are also existed in the master copy, it should be corrected directly.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 06:46, 8 November 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> （三）底本和校本中的僻字、怪字、俗字，本来并无特别意义，毫无保留价值，只能为读者增加阅读障碍，因此径改为通用字。如“揌”和“”改为“塞”，“嘴”改为“努嘴”，“椅子”改为“拿椅子”，等等。（四）古人对别字多不在乎，故底本和校本中屡见不鲜，但在当今的读者看来却十分别扭，甚至可能被误解，因而酌情径改。<br /> <br /> Three, the rare words, strange words, common words in the master copy and in the checked copy had no special meaning, and no reservation value, can only increase the reading barrier for readers. So they need to be changed to universal words. Such as &quot;揌&quot; changed to “塞&quot;, &quot;嘴&quot; changed to &quot;努嘴&quot;, &quot;椅子&quot; changed to &quot;拿椅子&quot;, etc. Four, the ancients didn’t care about the wrongly written characters, so it is common in the master copy and the checked copy. They seem very awkward for today's readers and may even be misunderstood. Therefore they should be appropriately modified.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 14:12, 6 November 2021 (UTC)<br /> <br /> （3）Some characters in a copy for the record or for reproduction and in checked copy, which are not commonly used, or look strange, or are popular but irregular, have no special significance and no reserved value, only increasing the reading barrier for readers. Therefore, these characters are changed to universal characters. For example, &quot;揌&quot; are changed to &quot;塞&quot;, &quot;嘴&quot; is changed to &quot;努嘴&quot;, &quot;椅子&quot; is changed to &quot;拿椅子&quot; and so on.（4） The ancients didn't care much about the wrongly written characters, so they can be commonly seen in a copy for the record or for reproduction and in checked copy. However, when seeing these characters, today’s readers may feel awkward, and may even misunderstand their meanings. Thus they are supposed to be changed for appropriateness.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:37, 7 November 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> 如“必真”改为“逼真”，“奈烦”改为“耐烦”，“悔气”改为“晦气”，“渥”改为“焐”，“握”改为“捂”，等等。（五）有些字在古代汉语中可以通用（借用），在现代汉语中却严加区分。《红楼梦》也存在大量借用字，如果一一加以改动，不一定合适。<br /> <br /> <br /> For example, &quot;必真&quot; is changed to &quot;逼真&quot;, &quot;奈烦&quot; is changed to &quot;耐烦&quot;, &quot;悔气&quot; is changed to &quot;晦气&quot;, &quot;渥&quot; is changed to &quot;握 &quot;, &quot;焐&quot; is changed to &quot;捂&quot; and so on. Some words can be commonly used (borrowed) in ancient Chinese, While in modern Chinese they are strictly distinguished. There are also a large number of loanwords in the A Dream of Red Mansions, which may not be appropriate if changed one by one.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 6 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> 因此只有在以下两种情况之下才作改动：一是可能引起误解；二是同一词语而用字不同。如等同于数字“一”的“么”，极易与“什么”、“怎么”的“么”相混，故改为“幺”。又如表示时间的“一会”和“一回”混用，“一会儿”和“一回儿”混用，统一为“一会”和“一会儿”；表示位置的“旁”和“傍”混用，“旁边”和“傍边”混用，统一为“旁”和“旁边”；“赔礼”和“陪礼”混用，“赔罪”和“陪罪”混用，统一为“赔礼”和“赔罪”；等等。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> （六）本书采用简化汉字，为异体字的处理提供了方便，故一律按照简化汉字的规定处理。任何语言都在不断发展变化，故古今汉语有很大不同，以至于定字工作成为古籍整理中最为复杂的问题之一，很难做到尽善尽美。仅根据以上几条，只能是有助于减少读者的阅读障碍罢了。<br /> <br /> (Six) Simplified Chinese characters are used in this book to provide convenience for the processing of variant characters. Therefore, they are processed in accordance with the provisions of simplified Chinese characters . Any language is constantly changing, so ancient and modern Chinese is very different. Therefore, deciding which word to use has become one of the most complex problems in the collection of ancient books, which is difficult to be perfect. Just according to the above, it can only help reduce the difficulties in their reading.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 13:59, 8 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> 为了节省篇幅，一律不出校文。四、注释问题 “注释”亦称“注解”，最初是由于经书文字艰涩难懂，故对经书的字句加以解释；如果注文仍旧难懂或未尽其义，再对注文加以解释，则称“疏”。注文和疏文合称则谓之“注疏”。<br /> <br /> ==邹岳丽 Zōu Yuèlì 日语语言文学 女 202120081562==<br /> 后来逐步扩大范围，对一切文献中的疑难字句加以解释，均称之为“注释”。由于中国历史悠久，古今汉语及名物变化巨大，致使后人读古籍的困难越来越大，因此对古籍的注释也就显得越来越有必要。《红楼梦》虽是一部旧白话小说，但它汲取了诗、词、曲、赋、歌、诔等各种精华，又涉及谜语、酒令、建筑、服饰、珍禽异兽、奇花异卉、神话传说、名人秀女、琴棋书画、医卜星相、风俗礼仪等多种知识，白话文言间用，成语典故成堆。<br /> <br /> ==Nadia 202011080004==<br /> 对于一般读者来说，所有这些都可能是阅读中的绊脚石。<br /> <br /> ==Mahzad Heydarian 玛莎 202021080004==<br /> 本注释的使命就是为读者清除这些绊脚石，使阅读畅通无阻。<br /> <br /> This annotation is meant to remove the barriers in reading and make it easier to read.<br /> <br /> ==Mariam toure 2020GBJ002301==<br /> 因此凡是我认为可能影响读者阅读的地方，便予以注释，决不假装视而不见，决不避难就易。<br /> <br /> ==Rouabah Soumaya 202121080001==<br /> 为了节省篇幅，我仅举一例。第五十六回“敏探春兴利除宿弊，贤宝钗小惠全大体”中，有贾探春与薛宝钗谈论经济的一段话：<br /> In order to save space, I will give just one example. In the fifty-sixth chapter, &quot;Min Tanchun prospering the benefits and eliminating the disadvantages, Xian Baochai and Xiaohui are all in general&quot;, there is a passage between Jia Tanchun and Xue Baochai discussing the economy:<br /> <br /> ==Muhammad Numan 202121080002==<br /> 宝钗笑道：“真真膏粱纨袴之谈。你们虽是千金，原不知道这些事。<br /> Baochai smiled and said: &quot;It's really tempting to talk about it. Although you--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:09, 6 November 2021 (UTC) are a daughter, you don't know these things.<br /> <br /> ==Muhammad Saqib Mehran 202121080004==<br /> 但只你们也都念过书，识过字的，竟没看见过朱夫子有一篇《不自弃文》么？”<br /> <br /> ==Jawad Ahmad 202121080006==<br /> 探春笑道：“虽也看过，不过是勉人自励，虚比浮词，那里真是有的？”<br /> Tanchun said and smile, &quot;Although I have seen it, it's just a matter of encouraging others to encourage themselves. It's a meaningless word. Is there really something happen?&quot;<br /> <br /> ==Nizam Uddin 202121080007==<br /> 宝钗道：“朱子都行了虚比浮词了？那句句都是有的。<br /> <br /> ==Öncü 202121080008==<br /> 你才办了两天事，就利欲熏心，把朱子都看虚浮了。<br /> You have been working on it for two days only, and blinded by greed, you have made ZhuZi look vain.--[[User:HIKMET ONCU KADIOGLU|HIKMET ONCU KADIOGLU]] ([[User talk:HIKMET ONCU KADIOGLU|talk]]) 16:52, 6 November 2021 (UTC)<br /> <br /> You have only been doing things for two days, then you desire for money and profit fascinated the heart, and you think Zhu Zi is Unrealistic. --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:29, 8 November 2021 (UTC)Akira Jantarat<br /> <br /> ==Akira Jantarat 202121080009==<br /> 你再出去，见了那些利弊大事，越发连孔子也都看虚了呢！”<br /> <br /> If you go to a larger world and see greater benefits or disadvantages, I am afraid you will be a little bit down on what Kongzi said.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 14:19, 6 November 2021 (UTC)Akira<br /> <br /> If you go out again and see the pros and cons of major events, you will be even more deceptive!--[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:50, 7 November 2021 (UTC)<br /> <br /> ==Asep Budiman 202111080020==<br /> 探春笑道：“你这样一个通人，竟没看见《姬子》书？<br /> Tan Chun Smiled and said &quot;you are such a familiar person, but have you read the &quot;Ji Zi&quot; book?--[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:41, 7 November 2021 (UTC)<br /> <br /> <br /> Tan Chun smiled and said: &quot;You are such a familiar person, but haven't you read the book &quot;Ji Zi&quot;? --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 10:57, 7 November 2021 (UTC)Ei Mon Kyaw -Ei Mon Kyaw-[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 10:57, 7 November 2021 (UTC)<br /> <br /> ==Ei Mon Kyaw 202111080021==<br /> 当日《姬子》有云：‘登利禄之场，处运筹之界者，穷尧舜之词，背孔孟之道。’”<br /> <br /> On that day, &quot;Jizi&quot; said: ‘The field of Deng Lilu, those who are in the realm of management, are poor in the words of Yao and Shun, and recite the way of Confucius and Mencius. ’&quot;<br /> --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 13:52, 6 November 2021 (UTC)EI MON KYAW<br /> -EI MON KYAW-[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 13:52, 6 November 2021 (UTC)<br /> <br /> There was a saying in ''Himeko'' that day: &quot;Deng LiLu, and those who operate in this realm, steal the words of Yao and Shun, and memorize Confucianism.&quot;--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:38, 7 November 2021 (UTC)<br /> <br /> ==Benjamin Wellsand 202111080118==<br /> 宝钗笑道：“底下三句呢？”探春笑道：“如今断章取义，念出底下一句，我自己骂我自己不成？”<br /> <br /> Baochai smiled: &quot;What about the next three sentences?&quot; Tan Chun smiled: &quot;Now that I have read the next sentence out of context, can I blame myself for failing?&quot;--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:39, 7 November 2021 (UTC)<br /> <br /> Translation: Baochai smiled: &quot;What about the next three sentences?&quot; Tan Chun smiled: &quot;Now I take the next sentence out of context, and if I read the next sentence out of context, I can't blame myself?&quot;--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 11:20, 7 November 2021 (UTC)<br /> <br /> ==Atta Ur Rahman 202121080003==<br /> 在这段话中，提到了朱熹的《不自弃文》，还有《姬子》一书。<br /> <br /> Translation: In this passage, Zhu Xi's &quot;don't abandoned the text--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 14:13, 6 November 2021 (UTC)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 14:13, 6 November 2021 (UTC)&quot; and the book &quot;Ji Zi&quot; are mentioned.<br /> <br /> ==Zohaib Chand 202121080005==<br /> 我所看到的几个《红楼梦》注本，对《不自弃文》有所注释，而对《姬子》却避而不注。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211103_homework&diff=126086 2021-11-07T09:28:37Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 由于八旗官学中向来有习清书、习汉书之分的传统，礼部遂奏请采用不同方式，对应试者分别考试翻译或清字文，无论乡试、会试，皆是如此，而区别只在于会试时针对应试者学习语言的不同背景，各自增加了一道题量，即，习汉字者除了考试汉字文翻译，另考试文章一篇，习清文者则在乡试的基础上，增试清字文一篇。这一规定既针对八旗满洲，也针对八旗蒙古，但不针对八旗汉军，后者的考试内容与普通汉族士子相同。同时，礼部也奏请对笔帖式和他赤哈哈番、哈番（即，笔帖式哈番）参加乡、会试进行规定，其中前者参加乡试，后二者参加会试。<br /> Since there has always been a tradition of learning the Books of Qing style and the Book of Han style in the Eight Banners Official Schools, the Ministry of Rites adopted different ways to test translation or the article forming in the style of Qing Dynasty for the candidates, regardless of the rural test and the meeting test. The difference is that only the number of questions was increased according to the different backgrounds of the candidates’ language learning in the meeting test. That is to say, in addition to the translation of the language of Han, the Chinese learners of Han Style also had one test article. On the basis of the rural test, the Qing learners added one test article of its language. This regulation is for the Eight Banners of Man Region and Men’gu, but not for the Eight Banners of Han Army. The test content of the latter is the same as that of the ordinary Han scholars. At the same time, the Ministry of Rites also invited two region that besides the Eight Banners to participate in the rural and meeting examinations. The former participated in the rural examination, and the latter two participated in the meeting examination.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 15:20, 30 October 2021 (UTC)<br /> <br /> Since there has always been a tradition of learning Qing books and Han books in the Eight Banners official school, the Ritual Department asked to use different methods. The corresponding subjects were tested for translation or Qing characters, both in the provincial examination and the joint examination. The only difference is that when the joint examination was held, one question was added to the corresponding subjects' different backgrounds of learning the language, that is, in addition to testing the translation of Chinese characters, Another examination article was given, while those who studied Qing characters added one article written by Qing characters on the basis of the township examination. This provision is not only for Manchuria of the Eight Banners, but also for Mongolia of the Eight Banners, but not for the Han army of the Eight Banners. The examination content of the latter is the same as that of ordinary Han scholars. At the same time, the Ministry of rites also asked for regulations on the participation of pen style and his Chi ha fan and ha fan (i.e. pen style ha fan) in the township and joint examination, in which the former participated in the township examination and the latter two participated in the joint examination.<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 15:40, 30 October 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 上文引用的内容也出现在《雍正会典》（又称《（雍正）大清会典》），以及两部《钦定大清会典事例》（嘉庆、光绪）中，三者都明确提到停止（八旗）考试的具体时间，即顺治十四年（1657年），而且三者中都加有“按语”，进一步说明此事。其中，《雍正会典》中的说法是“此后复行考试，与汉人一体。停止翻译”，《钦定大清会典事例》中的说法则是“康熙二年（1663）谕：满洲、蒙古、汉军生员俱准乡试。此后惟翻译未经举行。”<br /> <br /> The content quoted above also appears in the Yong Zheng canon . (also known as the (Yong Zheng) Qing Dynasty canon ) and the two cases of imperial Qing canon (Jia Qing and Guang Xu). The three all clearly mentioned the specific time to stop the (eight banners) examination, that is, the 14th year of Shun Zhi (1657), and &quot;notes&quot; were added to further explain the matter. Among them, the statement in the Yong Zheng canon is that &quot;after that, the examination will be resumed and integrate with the Han people.Stop translation&quot;. The statement in the case of the imperial Qing canon is that &quot;in the second year of Kang Xi (1663), the Manchurian, Mongolian and Han Army students will be allowed to take the provincial examination. Since then, only the translation has not been held.&quot;<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 02:20, 28 October 2021 (UTC)<br /> <br /> The content quoted above also appears in the Code of Yongzheng . (also known as the (Yong Zheng) Code of Great Qing Dynasty) and the two cases of Regulations on Code of Great Qing Dynasty (Jia Qing and Guang Xu). The three all clearly mentioned the specific time to stop the (eight banners) examination, that is, the 14th year of Shun Zhi (1657), and &quot;notes&quot; were added to further explain the matter. Among them, the statement in the Code of Yongzheng is that &quot;after that, the examination will be resumed and integrate with the Han people.Stop translation&quot;. The statement in the case of the Regulations on Code of Great Qing Dynasty is that &quot;in the second year of Kang Xi (1663), the Manchurian, Mongolian and Han Army students will be allowed to take the provincial examination. Since then, only the translation has not been held.&quot;--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 11:39, 5 November 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> （允禄等，1995：4619-4620；托津等，1991：2659-2662；昆冈等，1963：657）从《雍正会典》的记载及其“按语”看，至少可以推导出两点：其一，八旗科举考试始于顺治十四年前，但十四年即停办；其二，顺治十四年前，翻译科便已存在。顺治十四年以后，八旗科举考试得以恢复，但翻译科举仍被停止。<br /> <br /> (Yunlu et al., 1995: 4619-4620; Tojin et al., 1991: 2659-2662; Kungang et al., 1963: 657) From the records of the &quot;Code of Yongzheng&quot; and its &quot;notes&quot;, at least two points can be deduced : First, the Eight Banners imperial examination began 14 years ago in Shunzhi, but it was suspended after 14 years; second, the translation department already existed 14 years ago in Shunzhi. Fourteen years after Shunzhi, the Eight Banners imperial examination was resumed, but the translation of the imperial examination was still suspended.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 11:44, 5 November 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 《雍正会典》中的这一记载与两部《钦定大清会典事例》中的说法如出一辙，后二者也将顺治八年的八旗科举考试视作翻译科的第一事例。而且，三种文献均提到了停办翻译科的事，即“停止翻译”和“此后惟翻译未经举行”。固然，无论是天聪八年的八旗乡试，还是顺治八年礼部研议的八旗科举，二者皆与翻译考试有关，但就性质与意义而言，它们都不是翻译科之缘起。<br /> <br /> This record in ''The Yongzheng Ceremony'' is the same as that in ''The Two Imperial Examinations'' of the Qing Dynasty, which also regarded the Eight Banners imperial examination in the eighth year of Shunzhi as the first example of translation. Moreover, the closure of the translation section is mentioned in all three documents, namely, &quot;the cessation of translation&quot; and &quot;only translation has not been held since then&quot;. Of course, both the Eight Banners township examination held in the eighth year of Tiancong and the Eight Banners examination discussed by the Ministry of Rites in the eighth year of Shunzhi are related to translation examination, but in terms of nature and significance, they are not the origin of translation study.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 06:25, 30 October 2021 (UTC)Chen Huini<br /> <br /> This record in ''The Yongzheng Ceremony'' is the same as that in ''The Two Imperial Examinations'' of the Qing Dynasty, which also sees the Eight Banners imperial examination in the eighth year of Shunzhi as the first example of translation. Moreover, the closure of the translation section is mentioned in all three documents, namely, &quot;the cessation of translation&quot; and &quot;only translation has not been held since then&quot;. Of course, both the Eight Banners township examination held in the eighth year of Tiancong and the Eight Banners examination discussed by the Ministry of Rites in the eighth year of Shunzhi are related to translation examination, but with regard to essence and significance, they are not the origins of translation study.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 11:21, 3 November 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 《清实录·世祖章皇帝实录》和《八旗通志·初集》中，均将顺治八年的旗人考试称为“八旗科举”或“八旗考试”，而没有将其称作“翻译科举”或“翻译考试”，由此可知二者之区别。《钦定八旗通志》中，虽然用了“翻译考试”或“考试翻译”等字眼描述顺治时期的八旗科举，并将其视作翻译科举之源，且《清实录·圣祖仁皇帝实录》中也有康熙二年“复行满洲、蒙古、汉军翻译乡试”的记载，但上述记录实为误记的可能性较大，不排除系实录馆馆臣或编纂者依据雍正年间的情形误植所致。（叶高树，2013：52）<br /> <br /> In ''Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor'' and ''The General Annals of the Eight Banners '' , in stead of &quot;translation imperial examination&quot; or &quot;translation exam&quot;, Qi's selection in 1651 were all called &quot;Eight Banners imperial examination&quot; or &quot;Eight Banners exam&quot;， which showed the difference between those two exams.In ''The General Annals of the Eight Banners Dedicated to the Emperor''，though “translation examination” and “test for translation ability” were used to describe Eight Banners imperial examination during Shunzhi's period and researchers took it as the origin of translation imperial examination as well as a record in ''Veritable Records of Qing Dynasty ·Veritable Records of Kangxi Emperor'' of reinstating translation exam in rural areas of Man,Meng and Han places in 1662. But it is possibly wrong information and can not exclude the situation that officials were mistaken by records of Yongzheng Emperor.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 07:49, 29 October 2021 (UTC)<br /> <br /> In Qing Record and Record of Shunzhi Emperor and The General Annals of the Eight Banners , in stead of &quot;translation imperial examination&quot; or &quot;translation exam&quot;, Qi's selection in 1651 were all called &quot;Eight Banners imperial examination&quot; or &quot;Eight Banners exam&quot;, which showed the difference between those two exams.In The General Annals of the Eight Banners Dedicated to the Emperor, though “translation examination” and “test for translation ability” were used to describe Eight Banners imperial examination during the period of Shunzhi and were regarded as the origin of translation imperial examination. And in Qing Record and Record of Kangxi Emperor also had the record of resuming the Manchurian, Mongolian, Chinese army translation Provincial Examination&quot; in 1662, but the above record is actually a greater possibility of misinformation, do not exclude the fact that the Museum of factual records or compilers based on the Yongzheng years of the situation misplanted. (Ye Gaoshu, 2013: 52) --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 04:03, 1 November 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 有清一代，以“翻译”之名选拔八旗士子的科目很多，如庶吉士、翻译庶吉士、笔帖式等，但这些考试属于各部院衙门自行选用人才的方式，均未形成独立建制，与文科举并行。所谓顺治时期八旗考试中的“翻译考试”或“考试翻译”，也只是一种考试的内容或形式，并非是一种科考制度。<br /> <br /> 三、《八旗通志》等关于翻译科创建时间的订正。<br /> <br /> In Qing dynasty, there were many subjects to select scholars of the eight banners in the name of &quot;translation&quot;, such as the Hanlin Bachelor, Hanlin Bachelor of translation, and Clerk etc. But these examinations belonged to the various ministries and agencies to choose their own way of talent, had not formed an independent establishment. They were held in parallel with arts. The so-called eight banners in the Shunzhi period examination &quot;translation examination&quot; or &quot;examination of translation&quot; was only a test content or form, not a system of the imperial civil examination. <br /> Third, The General Annals of the Eight Banners and other revisions on the creation of the examination of translation. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:06, 28 October 2021 (UTC)<br /> In Qing dynasty, there were many subjects to select scholars of the Eight Banners in the name of &quot;translation&quot;, such as the Hanlin Bachelor, Hanlin Bachelor of translation, and Clerk etc. But these examinations belonged to various ministries and agencies to choose their own ways of selecting talents, had not formed an independent establishment, which were held in parallel with arts. The so-called “translation examination&quot; or &quot;examination of translation&quot; of Eight Banners in Shunzhi period was only a content or form of it, not a system of the imperial civil examination. <br /> Third, ''The General Annals of the Eight Banners'' and other revisions on the creation of the examination of translation.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:28, 2 November 2021 (UTC)<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 如前所述，天聪八年的八旗考试虽然有着不同类型之分，如满洲习满书、满洲习汉书等，本质上却是“语文测验”，而非翻译科考。同理，顺治八年的八旗科举虽然包含翻译考试的项目，但所谓翻译考试也只是八旗文科举的附设环节，尚未独立成科。凡此二者，皆与雍正元年研拟并于翌年首次开科，且具有独立、自主的制度设计的翻译科明显不同。<br /> As mentioned above, although the examinations of the Eight Banners had different types during the eighth year of Tian Cong, the reign title of Qing Dynasty, such as learning Manchurian books in Manchu, learning Han books in Manchu, etc.,which were essentially a “language test” rather than a translation examination. Similarly, although the imperial examination of Eight Banners in the eighth year of Shun Zhi, a reign title of Qing Dynasty, included the translation examination, the so-called translation examination was only an ancillation of it, which had not become an independent subject. Both of them were significantly different from the examination of translation, which was discussed and formulated in the first year of Yong Zheng, a reign title of Qing Dynasty, and opened the following year, having an independent and autonomous system designation.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:54, 2 November 2021 (UTC)<br /> <br /> As it mentioned above, although the examinations of the Eight Banners had different types during the eighth year of Tian Cong, such as learning Manchurian books in Manchu and learning Han books in Manchu etc, they were essentially a “language test” rather than a translation examination. Similarly, although the imperial examination of Eight Banners in the eighth year of Emperor Shun Zhi included the translation examination, the so-called translation examination was only an ancillation of it, which had not become an independent subject. Both of them were significantly different from the examination of translation, which was discussed and formulated in the first year of Emperor Yong Zheng, a reign title of Qing Dynasty, and opened the following year, having an independent and autonomous system designation.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 10:59, 3 November 2021 (UTC)<br /> <br /> [[File:Example.jpg]]<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 《雍正会典》与两部《钦定大清会典事例》中，关于翻译科创设的说法不仅与《清实录·世祖章皇帝实录》冲突，也与《八旗通志》等存在较大出入。《八旗通志》和《钦定八旗通志》中，也将顺治八年、十一年两榜满、蒙举人和进士，归于“文举人”和“文进士”之列，而不是“翻译举人”和“翻译进士”之列，并把首科翻译举人归为雍正二年甲辰科，而将首科翻译进士归为乾隆四年己未科。（鄂尔泰等，1985：3393-3396、3419-3422；铁保等，1968：811-813、828-830）<br /> <br /> The record of the foundation of translation subject in ''Record of Laws and System of Yongzheng Dynasty'' and ''Authorized Record of Laws and System of Qing Dynasty'' is in conflict with even largely different from that in ''Qing Record and Record of Shi Zuzhang Emperor'' and ''Eight Banners Annals''. In ''Eight Banners Annals'' and ''Authorized Eight Banners Annals'', two lists of Manchu and Mongolian candidates in the imperial examinations at the provincial level and the highest imperial examinations were enrolled to the field of literature rather than translation in the eighth and eleventh years of Shunzhi emperor. Besides, the translation candidates from provincial level of the initial subject were enrolled to Jiachen subject in the second year of Yongzheng emperor and the translation candidates in the highest imperial examinations were distributed to Jiwei subject in the fourth year of Qianlong emperor. (Ertai etc, 1985: 3393-3396、3419-3422；Tie Bao etc，1968：811-813、828-830)--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 09:58, 29 October 2021 (UTC)<br /> <br /> The record of the foundation of translation subject in ''Record of Laws and System of Yongzheng Dynasty'' and ''Authorized Record of Laws and System of Qing Dynasty'' is in conflict with even largely different from that in ''Qing Record and Record of Shi Zuzhang Emperor'' and ''Eight Banners Annals''. In ''Eight Banners Annals'' and ''Authorized Eight Banners Annals'', two lists of Manchu and Mongolian candidates in the imperial examinations at the provincial level and the highest imperial examinations were enrolled to the field of literature rather than the translation in the eighth and eleventh years of Shunzhi emperor. Besides, the translation candidates from provincial level of the initial subject were enrolled to Jiachen subject in the second year of Yongzheng emperor and the translation candidates in the highest imperial examinations were enrolled to Jiwei subject in the fourth year of Qianlong emperor. (Ertai etc, 1985: 3393-3396、3419-3422；Tie Bao etc，1968：811-813、828-830)--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:21, 3 November 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnà英语语言文学（语言学） 女 202120081484==<br /> <br /> 显然，在《八旗通志》和《钦定八旗通志》的编纂者看来，顺治八年、十一年的两科举人与进士均不是出自翻译科举，而是出自八旗文科举。从清代进士题名碑的情况看，也可知翻译科并非始设于顺治年间。例如，在由北京图书馆金石组编写出版的《中国历代石刻拓本汇编》（1990）一书中，收录了顺治九年、十二年两榜进士的题名碑，但题名碑的书写与文进士题名碑并无不同，碑头和碑文中都没有出现“翻译”字样。<br /> <br /> Obviously, in the opinions of editors of ''The General Annals of the Eight Banners'' and ''The General Annals of the Eight Banners Dedicated to the Emperor'', both Ju ren and Xiu cai of two subjects in the eighth year and eleventh year of Shunzhi were not from the imperial examinations of translation but from liberal arts. According to the name of Jin shi inscribed on the stones in Qing dynasty, the imperial examinations of translation did not start with the period of Shunzhi. For instance, edited and published by Jin Shi of National Library of China, ''The Collection of Stone Inscriptions and Rubbings in Past Chinese Dynasties'' (1990)includes the inscription stones in the ninth year and twelfth year of Shunzhi. But there is no difference in the description on the stone compared with the stone of Jin shi of liberal arts, and the word “translation” do not appear no matter in the beginning or the text.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 06:20, 28 October 2021 (UTC)<br /> <br /> Obviously, in the opinions of editors of ''The General Annals of the Eight Banners'' and ''The General Annals of the Eight Banners Dedicated to the Emperor'', both Ju ren and Xiu cai of two subjects in the eighth year and eleventh year of Shunzhi were not from the imperial examinations of translation but from liberal arts. According to the name of Jin shi inscribed on the stones in Qing dynasty, the imperial examinations of translation did not start with the period of Shunzhi. For instance, edited and published by Jin Shi of National Library of China, ''The Collection of Stone Inscriptions and Rubbings in Past Chinese Dynasties'' (1990)includes the inscription stones in the ninth year and twelfth year of Shunzhi. But there is no difference in the description on the stone compared with the stone of Jin shi of liberal arts, and the word “translation” do not appear either in the beginning or the text.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 03:08, 5 November 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 而同书在处理乾隆年间的四科翻译会试（即四年己未科、十年乙丑科、十三年戊辰科，以及十六年辛未科）时，碑头和碑文中却明确标注“翻译进士”，或“翻译会试”字样。（北京图书馆金石组，1990：52、169；24、146）同样的情况也见于《国朝历科题名碑录初集》，本书中关于顺治期间两榜进士（九年壬辰科、十二年乙未科）的称呼也只是“满洲进士”，而不是“翻译进士”，而且该书收录的题名中皆为文进士，未见有翻译进士。<br /> However, when it comes to the collected works related imperial translation examination (the fourth, tenth, thirteenth and sixteenth years of Qianlong period) in the book mentioned above, there was clear inscription of “translation scholar or translation imperial examination” on the tablet head and inscription (Jin Shizu, Beijing Library, 1990: 52、169; 24、146). It’s true of A preliminary collection of inscriptions and stele of calendar subjects in the national Dynasty, in which the title of two Jinshi (the ninth year and twelfth of Shunzhi ) was just Manchu Jinshi, rather than translation Jinshi. Furthermore, the book included not translation Jinshi, but literal Jinshi. --[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 03:00, 5 November 2021 (UTC)<br /> <br /> However, when it comes to the collected works related the imperial examinations of translation (namely, the fourth, tenth, thirteenth and sixteenth years of Qianlong period) in the book mentioned above, there was clear indication of “Jinshi (''a successful candidate in the highest imperial examinations'') of translation or imperial examination of translation” on the tablet head and inscription (''Jin Shi of National Library of China'' , 1990: 52、169; 24、146). It’s true of ''The Preliminary Collection of The Inscriptions of Passers Lists in Past Chinese Dynasties'', in which the name of the two Jinshi lists in the ninth year and twelfth of Shunzhi period was just Manchu Jinshi, rather than translation Jinshi. Furthermore, the book included not “Jinshi of translation”, but “Jinshi of liberal arts”.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 04:03, 5 November 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 由此可知，《雍正会典》和两部《会典事例》将顺治八年看作翻译科之起点确系误记。值得注意的是，《（康熙）大清会典》中，并没有录入“翻译科”的条目，这一点表明编纂者或许已对翻译科有了重新认识。《清实录·世祖章皇帝实录》中说，顺治十四年正月，世祖降旨吏、礼、兵三部，要求“今后限年定额考取生童，乡会两试，俱着停止，各部院衙门取用人员不必分别满汉文学”，但此处诏令停办的乡、会试同样只是八旗科举文试，而不是翻译考试。<br /> <br /> From this, it can be seen that the &quot;''Yongzheng huidian''&quot; and the two &quot;''huidian shili''&quot; actually mistook the eighth year of Shunzhi for the starting point of the imperial translation examination. It is worth noting that in the &quot;''Da Qing huidian (Kangxi edition)''&quot;, there is no entry for a item of &quot;the imperial translation examination&quot;, which indicates that the editor may have a re-understanding of it. According to the &quot;''Factual Record of Qing Dynasty : Actual Record Of Shizu''&quot;, in the first month of the fourteenth year of Shunzhi, Shizu issued an edict to ministries of Administration, Rites, and Military Affairs , demanding that &quot;From now on, there would be limitations on the participant numbers and the years of the imperial examination to admit scholars. The county examination and the metropolitan examination would be also suspended. And it would be not necessary for every ministry to separate Manchu and Chinese literature when hiring officials.&quot; However, the two examinations that were suspended here were also the Manchu’s Imperial Examination, not the translation examination.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:15, 30 October 2021 (UTC)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:15, 30 October 2021 (UTC)<br /> <br /> From this, it can be seen that the ''Yongzheng Huidian'' and the two ''Huidian Shili'' actually mistook the eighth year of Shunzhi for the starting point of the imperial translation examination. It is worth noting that in the ''Da Qing Huidian'' (Kangxi edition), there is no such entry as &quot;the imperial translation examination&quot;, which indicates that the editor may have a re-understanding of it. According to the &quot;Factual Record of Qing Dynasty: Actual Record Of Shizu&quot;, in the first month of the fourteenth year of Shunzhi, Shizu issued an edict demanding that, “from now on, ministries of Administration, Rites, and Military Affairs, admit a limited number of students and only in designated years, suspend the county examination and the metropolitan examination, and stop separating Manchu and Chinese literature when selecting officials.” However, the two examinations that were suspended here were also the Manchu’s Imperial Examination, not the translation examination.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:39, 30 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> （鄂尔泰等，1985：831-832）事实上，早在顺治朝以前，也曾有开科取士的情况，如天聪八年太宗皇太极命刚林、恩国泰等十六人“俱赐为举人”，崇德三年、六年又取中两榜举人，但上述三科同样并非翻译科。（铁保等，1968：780-781）毫无疑问，顺治时期的八旗科举和雍正元年初设的翻译科考之间有着渊源关系。<br /> <br /> （E Ertai, etc., 1985:831-832）In fact, long before the reign of Emperor Shunzhi, there had been cases of selecting scholars through examinations. For example, in 1634, the eighth year of Tiancong, Hong Taiji issued a dree that granted sixteen candidates the title of Juren, including Gang Lin, En Guotai, etc. Again, in the third and the sixth years of Chongde respectively, Juren was selected through the county examination and the palace examination (Tie Bao, etc., 1968:780-781). There is no doubt that the imperial translation examination established in the first year of Emperor Yongzheng is related to the Eight Banners' Imperial Examination during Emperor Shunzhi's reign. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:43, 30 October 2021 (UTC)<br /> <br /> （E Ertai, etc., 1985:831-832）In fact, long before the reign of Emperor Shunzhi, there had enlisted talents through the old civil service examination system. For example, in 1634, the eighth year of Tiancong, Hong Taiji issued a dree that granted sixteen candidates the title of Juren, including Gang Lin, En Guotai, etc. Again, in the third and the sixth years of Chongde respectively, Juren was selected through the county examination and the palace examination (Tie Bao, etc., 1968:780-781). There is no doubt that the imperial translation examination established in the first year of Emperor Yongzheng is related to the Eight Banners' Imperial Examination during Emperor Shunzhi's reign. --[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 10:57, 3 November 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 首先，顺治朝的八旗科举与翻译科考一样，都有为旗人开设专科的倾向，只不过在前者中满洲和蒙古合为一榜，汉军与汉人合为另一榜，而翻译科考则容括了汉军。其次，就考试内容而言，顺治年间的翻译考试只针对识汉字者，翻译并非考试的全部内容，而翻译科考则主要考察应试者的翻译能力，以实现满、蒙、汉等多种语言融通。雍正朝以后，虽然历代统治者对翻译科考进行了这样或那样的调整与改革，但翻译科考的制度雏形却在顺治朝时已然形成。<br /> <br /> First of all, the eight Banners imperial examination system of Shunzhi Dynasty had the same tendency to set up special subjects for Bannermen as the translation imperial examination system, but in the former, Manchuria and Mongolia were combined into one ranking list, and the Han banner and the Han people were combined into another ranking list, while the translation imperial examination included the Han banner. Secondly, as far as the test content is concerned, the translation imperial examination in Shunzhi period was only for those who knew Chinese characters, and translation was not the whole content of the test, while the translation imperial examination mainly examined the translation ability of those who took the test, so as to achieve mastery of manchu, Mongolian, Chinese and other languages. After the Yongzheng Dynasty, although successive rulers made some adjustments and reforms, the embryonic form of translation imperial examination system had been formed in the Shunzhi Dynasty. --[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 14:58, 30 October 2021 (UTC)<br /> <br /> First of all, the Eight Banners imperial examination and translation examination in Emperor Shunzhi’s reign tended to be exclusive to the Eight Banners. But in the former, Manchuria and Mongolia were included on one ranking list; the Han armies and the Han people were included on another ranking list, while in the later the Han armies were included. Secondly, in terms of test content, the translation imperial examination in Shunzhi’s reign was only for those who knew Chinese characters, and translation was not the whole content of the test, while the translation imperial examination mainly examined the translation ability of participants, so as to achieve communication of Manchu, Mongolian, Chinese and other languages. Since the Emperor Yongzheng’s reign, although successive emperors made some adjustments and reforms, the original form of translation imperial examination had been formed in Emperor Shunzhi’s reign. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:41, 3 November 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 可以认为，顺治朝时期的翻译考试为雍正帝创设翻译科考，以及日后各朝的修订与完善，打下了良好基础。<br /> <br /> 四、《钦定国子监志》对于翻译科缘起的补正<br /> <br /> 与《八旗通志》、《钦定八旗通志》和《国朝历科题名碑录初集》等不同，清代历史文献中，也有将顺治八年、十一年两榜举人与进士称作翻译举人与翻译进士的情况。<br /> <br /> It is fair to say that the translation examination set up in Emperor Shunzhi’s reign has established a solid foundation for Emperor Yongzheng to include it into the Imperial Examination and for future revisions in the following dynasties.<br /> <br /> 4. ''The Imperial Academy Journal Dedicated to the Emperor''——supplement to the Translation Examination in the Imperial Examination<br /> <br /> Different from ''General Annals of the Eight Banners'', ''General Annals of the Eight Banners Dedicated to the Emperor'' and ''National Collection of Stele Inscriptions'', some historical documents refer the Jin shi and Juren in 8th and 11th year of Emperor Shunzhi’s reign as Jinshi in translation and Juren in translation.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:42, 3 November 2021 (UTC)<br /> <br /> It can be considered that the translation examination in the Shunzhi period laid a good foundation for the establishment of the translation examination by Emperor Yongzheng, as well as the revision and improvement of the dynasties in the future.<br /> Ⅳ. Regarding the supplements and corrections of the origin of the translation department, &quot;Imperial College Annal&quot; was different from ''General Annals of the Eight Banners'', ''General Annals of the Eight Banners Dedicated to the Emperor'' and ''National Collection of Stele Inscriptions''. In the historical documents of the Qing Dynasty, there were cases in which provincial graduates and metropolitan graduates during the eighth year of Shunzhi and the eleventh year of Shunzhi were referred to as provincial graduates of translation and metropolitan graduates of translation.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 13:43, 5 November 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 例如，在沈廷芳辑注的《馆选录》和朱汝珍辑注的《词林辑略》中，顺治年间识汉字且通过考试翻译中式举人和进士者，往往被称为翻译举人、翻译进士。如满洲正白旗人达哈塔于顺治九年壬辰科中进士，被称为翻译进士，并分派至内院学习，正白旗人玛尔汉，则被称作“顺治甲午翻译举人”。（邹长清，2011：357）然而，据前文关于顺治年间八旗科举考试的分析可知，这样的称呼与事实不符。<br /> <br /> <br /> For example, in Shen Tingfang's ''Collections of Officials' Candidates'' and Zhu Ruzhen's ''Abstracts of Officials’ Names of Literati House'', in the Shunzhi period, those people, who knew Chinese characters and passed the test translation to be provincial graduates and metropolitan graduates, were usually called provincial graduates of translation and metropolitan graduates of translation. For instance, Dahata, a man from the White Banner of Manchuria, was a metropolitan graduate in the ninth year of Shunzhi, called a metropolitan graduate of translation and assigned to study at adytum. Malhan, the White Banner people, was called “the Shunzhi Jiawu provincial graduate of translation&quot; (Zou Changqing, 2011: 357). However, according to the previous analysis of the Eight Banners imperial examinations during the Shunzhi period, such titles did not match the facts.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 13:36, 5 November 2021 (UTC)<br /> <br /> <br /> For example, during the reign of Emperor Shunzhi the Chinese learners who passed the translation examination and become provincal graduates or metropolitan graduates were called provincial graduates of translation and metropolitan graduates of translation according to the edition and annotation of Shen Tingfang's Collections of Officials and Zhu Ruzhen's Abstracts of Officials. So Dahata, a man from the White Banner of Manchuria, was a metropolitan graduate in the ninth year of the reign of Shunzhi. He was regarded as metropolitan graduate of translation and appointed to work at adytum. And Malhan,a White Banner, was viewed as &quot;provincial graduate of translation in Shunzhi Jiawu period&quot; (Zou Changqing, 2011: 357). However, according to the previous analysis of the Eight Banners imperial examinations during the Shunzhi period, such titles did not match the facts.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 00:46, 6 November 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 顺治年间的八旗士子，无论习清语，还是习汉语，都是一体考试。只不过，对于识汉字者而言，考试中增加了翻译的环节（内容），但考试本身仍归属文科举范畴。然而，由于编纂者的误解或误记，致使讹错流传。<br /> <br /> During the reign of Emperor Shunzhi, students from the eight banners took the same examination no matter what language they used. Though a translation part was added for Chinese learner, the examination itself belonged to liberal studies. Unfortunately, with the misunderstanding or negligence of the editors it was mistakenly recorded and spread to the descendants.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 29 October 2021 (UTC)<br /> <br /> During the reign of Emperor Shunzhi, all the candidates from the eight banners took the same examination no matter what language they used. Though a translation part was added for Chinese learner, the examination itself belonged to liberal arts. Unfortunately, with the misunderstanding and misdescription of the editors, it was mistakenly recorded and passed on to the descendants.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:52, 1 November 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> 如《国子监志》卷四八《金石三》中，便将顺治九年、十二年两科及第者俱称“翻译进士”：九年壬辰科，赐邹忠倚等三百九十七名及第出身题名碑，又赐翻译进士麻勒吉等五十名及第出身题名碑。以上五碑在大成门外之东南向。<br /> <br /> In the 48th volume of the Record of Imperial College, candidates who have passed the imperial examination were called &quot;Translation Scholars&quot; in the 9th year and 12the year during the reign of emperor Shunzhi. It was recorded that in the 9th year during the governance of emperor Shunzhi, the names of South Zhongyi and other 397 successful candidates in the highest imperial examination and Majile and other 50 Translation Scholars are inscribed on the stone tablet. And the five carved stone tablets were located southeast to the Dacheng Doors.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 1 November 2021 (UTC)<br /> <br /> In the 48th volume of the Record of Imperial College, candidates who have passed the imperial examination were called &quot;Translation Scholars&quot; in the 9th year and 12th year during the reign of Emperor Shunzhi. It was recorded that in the 9th year during the governance of emperor Shunzhi, the names of South Zhongyi and other 397 successful candidates in the highest imperial examination and Majile and other 50 Translation Scholars are inscribed on the stone tablet. And the five carved stone tablets were located southeast to the Dacheng Doors.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 09:28, 7 November 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 十二年乙未科，赐史大成等三百九十七名及第出身题名碑，又赐翻译进士图尔宸等五十名及第出身题名碑。以上五碑在大成门外之东南向。（梁国治，1986：527）《国子监志》由乾隆十三年进士梁国治奉敕纂辑，全书共六十二卷，分圣谕和御制诗文等，后者依类分载于各“志”。In the Imperial Competitive Examination in the 12th year of Emperor Shunzhi's ruling(lunar ca;endar the Year of Goat[Yi Wei], 397 members such as Shi Dacheng and 50 members of Translation Jinshi such as Tu Erchen were all given a great honor that their name will appear in the monument which only the names of Jinshi can be engraved. The above five monuments are southeast of Dacheng Gate. (Liang Guozhi, 1986:527) ''The Records of the Imperial Academy'' was compiled by Liang Guozhi under the order of Emperor Qian'long in the 13th year of his ruling. The whole book has 62 volumes, including holy edicts and emperor's-- poems. The latter is contained in various &quot;records&quot; according to categories.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 07:52, 29 October 2021 (UTC)Huang Zhuliang<br /> <br /> In the Imperial Competitive Examination in the 12th year of Emperor Shunzhi's ruling(lunar ca;endar the Year of Goat[Yi Wei], 397 members such as Shi Dacheng and 50 members of Translation Jinshi such as Tu Erchen were all given the birth inscription Jinshi monument by the emperor. The whole book has 62 volumes, including holy edicts and emperor's-- poems. The latter is contained in various &quot;records&quot; according to categories. The above five monuments are southeast of Dacheng Gate. (Liang Guozhi, 1986:527) ''The Records of the Imperial Academy'' was compiled by Liang Guozhi under the order of Emperor Qian'long in the 13th year of his ruling. The whole book has 62 volumes, including holy edicts and emperor's articles and poems. The latter is contained in various &quot;records&quot; according to categories.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:46, 2 November 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 按照上述记载，麻勒吉、图尔宸等都被称作翻译进士，由皇帝赐及第出身题名碑。顺治九年，朝廷决定以满、汉分科的形式开科取士，麻勒吉于同年壬辰科考取会试第一，殿试一甲第一，一甲其余二人为折库纳与巴海，俱赐进士及第出身。然而，尽管麻勒吉后来授封教习庶吉士，但其本人并非翻译进士，这一点从《题名碑录》、《进士题名碑录》以及《八旗通志》等文献中均可得到应证。<br /> According to the above records, Maleji, Turchen etc,their were all called translator Jinshi(the successful candidates in the highest imperial examinations) and were given the birth inscription Jinshi monument by the emperor.In the 9th year of emperor Shunzhi, the imperial court decided to establish a division of Manchu and Han disciples to select scholars. In the same year, Maleji won the first place in the general examination,and the first in the imperial examination, the other two people were Zhekuna and Bahai, both of whom were given the birth inscription of Jinshi.However, although Maleji later was conferred the title of Hanlin Bachelor, he himself was not a translator Jinshi, which can be proved by many documents such as Block-printed copy of the inscribing on the stone,Block-printed copy of the inscribing of Jinshi on the stone, General Annals of Eight Banners.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 13:52, 28 October 2021 (UTC)<br /> <br /> According to the above records, Maleji, Turchen etc,their were all called translator Jinshi(the successful candidates in the highest imperial examinations) and were given the birth inscription Jinshi monument by the emperor.In the 9th year of emperor Shunzhi, the imperial court decided to establish a division of Manchu and Han disciples to select scholars. In the same year, Maleji won the first place in the general examination,and the first in the imperial examination, the other two people were Zhekuna and Bahai, both of whom were given the birth inscription of Jinshi.However, although Maleji later was conferred the title of Hanlin Bachelor, he himself was not a translator Jinshi, which can be proved by many documents such as ''Block-printed copy of the inscribing on the stone'',''Block-printed copy of the inscribing of Jinshi on the stone'', ''General Annals of Eight Banners''.<br /> <br /> ==邝''Italic text''艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 《国子监志》于乾隆四十三年奉敕纂辑，并被收入《四库全书》之后，又于道光年间经监臣李宗昉等奏请，开馆增辑刊印。道光十四年，文庆、李宗昉等完成增辑，共八十二卷，取名《钦定国子监志》。然而，与梁国治版《国子监志》不同，《钦定国子监志》中，并没有将麻勒吉和图尔宸等人称作翻译进士，这一点也许是文庆、李宗昉等编纂者基于历史事实而做出的修正<br /> ''The Record of the Imperial Academy'' was edited in the 43th year of Qianlong, then was added edition and published for the petition of Warden Li Zongfang in the reign of Daoguang after it was included in the Si Ku Quan Shu. In the 14th year of Daoguang, the edition of ''The Record of the Imperial Academy'' was finished by Wenqing and Li Zongfang, which had 82 chapters in all and was named ''The Record of Imperial Academy Made by Imperial Order''. However, what was different from ''The Record of the Imperial Academy'' by Laing Guozhi is that Ma Leji and Tu Erchen and others were not called Tien Si of Translation in ''The Record of the Imperial Academy Made By Imperial Order'', which may be the correction made by such editors as Wen Qing and Li Zongfang on the basis of historical facts.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 00:52, 3 November 2021 (UTC)<br /> <br /> The Record of the Imperial Academy was edited in the 43th year during the period of Qianlong, then was added edition and published for the petition of Warden Li Zongfang in the Reign of Daoguang after it was included in the Si Ku Quan Shu. In the 14th year during the period of Daoguang, the edition of The Record of the Imperial Academy, which had 82 chapters in all and was named The Record of Imperial Academy Made by Imperial Order, was finished by Wenqing and Li Zongfang. However, what was different from The Record of the Imperial Academy by Laing Guozhi is that Ma Leji and Turchen and others were not called Tien Si of Translation in The Record of the Imperial Academy Made By Imperial Order, which may be the correction made by such editors as Wen Qing and Li Zongfang on the basis of historical facts.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:24, 3 November 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，该书在乾隆四年翻译进士题名碑之后，也增加“按语”如下，可作为考证麻勒吉、图尔宸等人翻译进士身份的重要线索：翻译乡会试，自雍正元年，定于子、午、卯、酉年二月乡试，辰、戌、丑、未年八月会试。嗣后或举或停，或止准乡试而停会试。<br /> <br /> At the same time, after the translation of the inscription of scholars monument in the fourth year during the period of Qianlong, the book also was added following &quot;notes&quot;, which can be used as an important clue to verify the identity of translation scholars such as Ma Leji and Turchen: since the first year during the period of Yongzheng, provincial examination of translation has been scheduled in February of Zi, Wu, Mao and You year, and metropolitan examination of translation has been held scheduled in August of Chen, Xu, Chou and Wei year. Hereafter, the examination was either held or cancered, or the provincial examination held and metropolitan examination cancered.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:15, 3 November 2021 (UTC)<br /> <br /> <br /> At the same time, after the inscription of scholars was translated in the fourth year of the reign Emperor Qianlong, and notes were added to the book, which could be used as important textual researches to identify translation scholars such as Maleji and Tuerchen: since the first year during the reign of Emperor Yongzheng, provincial examination of translation has been scheduled in February of Zi, Wu, Mao and You year, and metropolitan examination has been held scheduled in August of Chen, Xu, Chou and Wei year. After then, the examination was held or canceled from time to time. Sometimes the provincial examination was held, but metropolitan examination was canceled.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:49, 3 November 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 至乾隆四年八月，复举行会试。题名之有碑刻，自是科始。二十二年，仍议停止会试。<br /> <br /> By August in the fourth year of the reign of Emperor Qianlong, the provincial examination had been held. Since the beginning of imperial examination, names of successful candidates would be inscribed. However, in the twenty-second year, the court still decided to stop it after discussion.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 10:21, 29 October 2021 (UTC)<br /> <br /> <br /> By August in the fourth year of Emperor Qianlong's reign, the provincial examination had been resumed. Since the beginning of imperial examination, names of successful candidates would be inscribed on steles. However, in the twenty-second year, once again, the court decided to stop it after discussion.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:37, 6 November 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 四十四年，照旧举行，并奏准赐进士出身。停其殿试。又奏准停止建立碑记。<br /> <br /> In the 44th year of Emperor Qianlong's reign, the metropolitan examination was resumed. And those who passed the examination were bestowed as Chin-Shih (excellent candidates in the highest imperial examinations). And then the final imperial examination presided over by the emperor was suspended. Later, proposal was approved not to keep inscriptional record.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 02:47, 28 October 2021 (UTC)<br /> <br /> In the 44th year of Emperor Qianlong's reign, the metropolitan examination was resumed. And those who passed the examination were bestowed as Chin-Shih (successful candidates in the highest imperial examinations). But the final imperial examination presided over by the emperor was suspended. The emperor gave orders to stop the construcion of inscriptions.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 09:46, 3 November 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 今翻译进士题名，故仅止四碑。详识于此。（文庆、李宗昉等，2000：1106）根上文所载，至少可以明确以下四点：首先，翻译乡会试始于雍正年间。<br /> <br /> As a result, there were only four steles that record successful candidates in the highest imperial examinations of translation. (Wen qin, Li Zongfang etc. 2000:1106) According to the previous records, at least the following four points can be made clear: First of all, the translation provincial and metropolitan examinations began in the reign of Yongzheng.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:35, 3 November 2021 (UTC)<br /> <br /> As a result, there were only four steles that recorded successful candidates in the highest imperial examinations of translation. (Wen qin, Li Zongfang etc. 2000:1106) According to the previous records, at least the following four points can be made clear: First of all, the translation provincial and metropolitan examinations began in the reign of Emperor Yongzheng.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:09, 4 November 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 雍正朝期间，原定举办四科翻译乡试，即四年（午）、七年（酉）、十年（子）、十三年（卯），四科翻译会试，即二年（辰）、五年（未）、八年（戌）、十一年（丑），但其间时停时举，或仅举办翻译乡试而停办翻译会试，并不规律。其次，乾隆四年八年办理乙未科时，回复办理翻译会试，中式者赐进士出身，有碑刻。再次，乾隆二十二年，停办翻译会试，四十四年恢复，中式者仍赐进士出身。<br /> <br /> During the reign of Yongzheng, the government conducted four subjects of translation provincial examination, including 1726, 1729, 1732, 1735, and four subjects of translation metropolitan examination, including 1724, 1727, 1730, 1733. But during this period, some examination had been canceled and some held, or the government only held the provincial examination and canceled the metropolitan examination, which was not order. Next, in 1739 and 1743, it was going to hold the second examination, however, the government decided to hold the translation metropolitan examination, and the winner can get the title of Jinshi, which also had the inscriptions recorded. Then, in 1757, the translation metropolitan examination had been suspended, and recovered in 1779, the winner also can get the title of Jinshi. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:37, 31 October 2021 (UTC)<br /> <br /> During the reign of Yongzheng, the government conducted four translation subjects as provincial examination, including 1726, 1729, 1732, 1735, and four translation subjects as metropolitan examination, including 1724, 1727, 1730, 1733. But during this period, some examination had been canceled and some held, or the government only held the provincial examination and canceled the metropolitan examination, which was irregular.Besides, in 1739 and 1743, it was going to hold the second examination, however, the government decided to hold the translation metropolitan examination, and the winner can get the title of Jinshi, which also had the inscriptions recorded. Then, in 1757, the translation metropolitan examination had been suspended, and recovered in 1779, the winner also can get the title of Jinshi.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 09:06, 1 November 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 最后，翻译殿试一直处于停办状态。因而，翻译进士题名碑仅有四科，分别是乾隆四年己未科、十年乙丑科、十三年戊辰科，以及十六年辛未科。如果《钦定国子监志》中的上述记载属实，则可知《国子监志》中将麻勒吉、图尔宸等称作翻译进士，并由此认定顺治八年即为翻译科之起始年的观点并不可取。<br /> <br /> Finally, the translation test has been suspended. As a result, there are only four in the history of translation test, which are jiwei in the fourth year of qianlong, Yichou in the tenth year, Wuchen in the thirteenth year, and Xinwei in the sixteenth year. If the records in The Imperial Records are true, it can be seen that maleji and Tulchen were called talents of translation in the Imperial Records, and the views in the eighth year of Shunzhi( the beginning year of translation )is not desirable.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 09:02, 1 November 2021 (UTC)<br /> <br /> Finally, the translation temple has been suspended. As a result, there are only four branches on the translated Jinshi inscription tablets, which are jiwei in the fourth year of qianlong, Yichou in the tenth year, Wuchen in the thirteenth year, and Xinwei in the sixteenth year. If the above records in The Imperial Imperial Records are true, it can be seen that maleji and Tulchen were called jinshi of translation in the Imperial Imperial Records, and the view that the eighth year of Shunzhi was the beginning year of translation is not desirable.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:21, 3 November 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 事实上，《国子监志》不仅误记了顺治九年、十二年两榜进士（满洲、蒙古）题名碑，而且在乾隆年间的两科翻译进士题名碑问题上，也发生了讹错与遗漏。具体而言便是，《国子监志》中仅记载了两碑乾隆年间的翻译进士，分别是乾隆十三年的戊辰科和十六年的辛未科，颁赐对象分别是武进、武立等四十二人。至于乾隆四年己未科和十年乙丑科，其中未见有记录，此事令《国子监志》的可信度受损。（梁国治，1986：530）<br /> As a matter of fact, in the Annals of the Imperial College, there are not only errors in the inscription tablets of the ninth and twelfth year of Shunzhi, but also errors and omissions in the translation of the inscription tablets of the jinshi in the qianlong period. Specifically, in the Annals of imperial College, there are only two steles of translated Jinshi during the Reign of Emperor Qianlong, namely wuchenke in the thirteenth year of Emperor Qianlong and Xinweike in the sixteenth year of Emperor Qianlong, which were awarded to 42 people, including Wu Jin and Wu Li. As for the jiwei section in the fourth year and yichou Section in the tenth year of the Reign of Emperor Qianlong, there were no records, which damaged the credibility of the Annals of the Imperial Academy. (Liang Guozhi, 1986:530)--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:19, 3 November 2021 (UTC)<br /> <br /> In fact, in the ''Annals of the Imperial College'',it misremembered two-listed inscribed (Manchuria, Mongolia) scholars in Shunji nine years and twelve years , but also in Qianlong years, it had also mistakes and omissions in the two sections of translation scholars inscription tablet problem. Specifically, the ''Annals of the Imperial College'' only records the two monuments Qianlong years of translation, respectively, Qianlong 13 years of Thechenke and 16 years of Xin Weike, awarded to the object of Wujin, Wu Li and other forty-two people. As for Qianlong's four-year absence and ten-year B-Ugly Section, which has not been recorded, the credibility of the ''Annals of the Imperial College'' has been undermined. (Liang Guozhi, 1986:530)--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:46, 3 November 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 结语：翻译科的创设始于雍正年间，而非顺治年间，这一点毋庸置疑。顺治时期，八旗科举考试中虽然已有了翻译考试的内容，但此时的翻译考试并非独立建制，而是隶属于八旗文科举，为后者考试中的一个环节，或者说为其考试内容的一个部分。<br /> Conclusion: There is no doubt that the establishment of translation department began in the Qing Yongzheng, not in the Qing Shunzhi. During the Shunzhi period, there was a content of translation examination in the eight Banners imperial examination, but the translation examination was not an independent institution, but a part of the eight banners liberal arts examination, or a part of the examination content.<br /> <br /> Conclusion: There is no doubt that the establishment of translation subject began in the reign of Yongzheng rather than Shunzhi. During the Shunzhi period, although there was translation exercises in examination in the eight Banners imperial examination, it was not an independent subject but a part of the eight banners liberal arts examination, or a part of the examination content.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 01:32, 30 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正年间，世宗为了整饬八旗“废弛陋习”，奖励清语学习，因而创制翻译科，将其视作方法与工具，鼓舞八旗满洲与蒙古奋勉向学，以图进取。翻译科的创设带有明确、强烈的政治、文化意涵，是为了维护“国语骑射”的满洲根本，以及满族文化特征。这么做，一方面是为了维护满洲祖制，避免满族固有文化被汉族同化；另一方面则是想通过传承自身文化，实现全国政权的长远统治。<br /> <br /> During the reign of Emperor Yongzheng, emperor Shizong established the subject of Translation as a means and tool to encourage the Eight Banners in Manchuria and Mongolia to learn Chinese and make progress with the hope to rectify the &quot;bad habits&quot; of the eight banners and reward Chinese learning. The establishment of the Translation subject has clear and strong political and cultural implications, that is, to maintain the manchu roots of &quot;mandarin horsemanship&quot; and the characteristics of Manchu culture. This act, on the one hand, is to maintain the manchu ancestor system and avoid the inherent culture of Manchu being assimilated by the ethnic Han. On the other hand, it aims to realize the long-term rule of the national regime through inheriting their own culture.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 01:09, 30 October 2021 (UTC)<br /> <br /> During the reign of Emperor Yongzheng, the Emperor established the subject of translation in order to rectify outmoded conventions and reward Chinese learning. It was regarded as a means and tool to encourage the Eight Banners in Manchuria and Mongolia to learn Chinese in an effort to forge ahead. The establishment of the translation subject had clear and strong political and cultural implications, that is, to maintain the manchu roots of &quot;National language and ride&quot; and the characteristics of Manchu culture. On the one hand, this practice was to maintain the manchu ancestor system and avoid the inherent culture of Manchu being assimilated by the ethnic Han. On the other hand, it aimed to realize the long-term rule of the national regime through inheriting their own culture.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 11:28, 3 November 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 毫无疑问，作为清代八旗科举制度的重要成分，翻译科的创设自有其积极意义，它不仅使旗人获得了进身机会，缓解了八旗生计的困难，而且也为朝廷遴选了大量翻译专才，促进了国家治理。然而，翻译科自身也有缺陷与不足，这一点主要体现在“首崇满洲”的基本原则上，它是维护满洲特权与旗人利益的集中体现，对于我们研究清代的政治、文化发展与变化，以及有清一代的民族关系与民族政策等，都具有重要的学术价值与社会意义。<br /> <br /> There was no doubt that as an important component of the imperial examination system of the Eight Banners in Qing Dynasty, the establishment of the translation department had its own positive significance. It not only provided opportunities for the people of the Eight Banners and alleviated the difficulties of making a living, but also selected a large number of translation professionals for the imperial court and promoted national governance. However, the translation department also had its own defects and deficiencies, which was mainly reflected in the basic principle of &quot;first advocating Manchuria&quot;. It was a concentrated embodiment of safeguarding Manchuria's privileges and Eight Banners people's interests. It had important academic value and social significance for us to study the political and cultural development and changes of Qing Dynasty, as well as the ethnic relations and ethnic policies of Qing Dynasty.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 13:52, 30 October 2021 (UTC)<br /> <br /> There is no doubt that as an important component of the imperial examination system of the Eight Banners in the Qing Dynasty, the creation of the translation subject has its own positive significance. It not only provided promotion opportunities for the people of the Eight banners and alleviated the difficulty of making a living, but also selected a large number of translation professionals for the imperial court and promoted national managemant. However, the translation subject also has its own defects and deficiencies, which is mainly reflected in the basic principle of “first advocate Manchuria”. It is a concentrated embodiment of safeguarding Manchuria's privileges and the Eight Banners people's interests.Which has important academic value and social significance for us to study the political and cultural development and changes of the Qing Dynasty, as well as the ethnic relations and ethnic policies of the Qing Dynasty. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:11, 30 October 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 《金瓶梅》满文翻译考释<br /> <br /> 摘要：淫词小说的禁毁系清代长期的文化政策。然而，社会历史阶段不同，政府对该政策的推进与执行也不尽同。<br /> <br /> A textual criticism research on the Manchu translation of ''The Golden Lotus''<br /> Abstract: The prohibition and damage of pornographic novels was due to the long-term cultural policies of the Qing Dynasty. However, on account of different social and historical periods, the government's promotion and implementation of this policy are also different. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 02:59, 30 October 2021 (UTC)Liu Wei<br /> <br /> A Textual Criticism Research on the Manchu Translation of ''The Golden Lotus''<br /> Abstract: Banning and destroying pornographic novels was a long-term cultural policy in the Qing Dynasty. However, the government's promotion and implementation of this policy were quite different in different social and historical periods.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:49, 30 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 清初，统治者的政策重心在于武力征伐与国家统一，文禁的重点在于政治倾向显著的作品。因而，为了笼络人心，政府对汉族小说及其翻译的偏见并不显著，对《金瓶梅》等淫词类小说的禁毁与惩处也影响较小。康熙中期以后，政府强化了思想控制，加强了小说翻译与小说创作的管制，《金瓶梅》的审查亦在其中。<br /> <br /> In the early Qing Dynasty, the policies enacted by the emperor focused on military expeditions and national unification, that of literary persecution focusing on works with prominent political tendencies. Therefore, in order to win people's support, the government's prejudice against Chinese novels and their translation was not significant, and little influence had been brought by the prohibition and punishment of erotic novels such as the '' Golden Lotus''. After the middle period of emperor Kangxi's reign, the government strengthened the control of thought, as well as the control of novel translation and novel creation, including the review of the ''Golden Lotus''.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 13:17, 28 October 2021 (UTC)<br /> <br /> In the early Qing Dynasty, the rulers' policy focused on military expedition and national unity, and the cultural prohibition focused on works with significant political tendency. Therefore, in order to win the hearts of the people, the government's prejudice against Chinese novels and their translation was not significant, and little influence had been brought by the prohibition and punishment of erotic novels such as the '' Golden Lotus''. . After the middle period of Kangxi, the government strengthened the ideological control, as well as the control of novel translation and novel creation, including the review of the ''Golden Lotus''.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:42, 30 October 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 《金瓶梅》的翻译有别于“四书”、“五经”，它既不能塑造道德，又不能规范秩序，其翻译与刊刻遭到限制在所难免。然而，《金瓶梅》译本最终得以成书，与统治者的支持或默认不无关联。<br /> <br /> 关键词：《金瓶梅》；满文翻译；和素；文化政策；审查<br /> <br /> The translation of Golden Lotus is different from the &quot;four books&quot; and &quot;Five Classics&quot;. It can neither shape morality nor regulate order. It is inevitable that its translation and publication will be restricted. However, it is related to the support or acquiescence of the rulers that the translation of Golden Lotus was finally completed. <br /> Key words: Golden Lotus; Manchu translation; He Su; Cultural policy; examination--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:35, 30 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 清代的官方文献中，并未明确出现“文化政策”字样，而是代之以“文教”、“教化”等概念，但这并不能说明清代的文化建设缺乏既定的政策理念与行为准则。恰恰相反，自顺治十年起，清廷即制订了“崇儒重道”的文化政策，将中国传统的文化概念融入政治实践，并在嗣后各朝逐渐形成“兴文教”、“崇经术”的治国方针。如康熙九年提出的“圣训十六条”、乾隆年间修纂的《四库全书》等，都是“崇儒重道”的重要实践。<br /> <br /> In the official documents, the exact term “cultural policy” did not appear, instead, the terms of “culture and education” and “moral teaching” were used. This finding did not mean that the cultural development of Qing dynasty lacked of established policy ideas or code of conduct. On the contrary, since the tenth year of the reign of Shunzhi, the cultural policy of “advocating Confucianism and adhering to Confucian doctrine” which incorporated the traditional Chinese cultural concepts into political practices has been established by Qing government. Later on, the ruling principle of “promoting the development of culture and education” and “advocating Confucianism” gradually came into being under the administrations of the following emperors. For instance, The Sixteen Rules by the Emperor issued in the ninth year of Kangxi's reign and The Siku Quanshu edited in Qianlong's age were all important practices of “advocating Confucianism and adhering to Confucian doctrine”.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 05:07, 2 November 2021 (UTC)<br /> <br /> The words &quot;cultural policy&quot; did not explicitly appear in official documents of the Qing dynasty, but were replaced by concepts such as &quot;culture and education' and 'moral teaching&quot;. This does not mean that there was a lack of established policy concepts and codes of conduct in cultural construction. On the contrary, since the tenth year of the reign of Shunzhi, the Qing court formulated a cultural policy of &quot;advocating Confucianism and adhering to Confucian doctrine&quot;, incorporating traditional Chinese cultural concepts into political practice, and gradually forming the policy of 'promoting culture and education' and 'revering scripture and art' in subsequent dynasties. For instance, in the ninth year of the Kangxi reign，&quot;The Sixteen Rules by the Emperor“ and the compilation of the ''Siku Quanshu'' during the Qianlong reign were all important practice of &quot;advocating Confucianism and adhering to Confucian doctrine&quot;. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 10:45, 5 November 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 在文化政策的范畴中，“崇儒重道”有其衍生物，如科举取士、博学鸿词等，而访求、编纂书籍，以及翻译汉文典籍等也是其重要内容。清代的汉籍（书）翻译既面对“四书”、“五经”等儒学典籍，也面对《金瓶梅》、《西厢记》等通俗作品。清代的汉籍（书）翻译系清代政治、文化事业的重要组成部分。<br /> <br /> In the realm of cultural policy, the principle of “Reverence to Confucianism” had its derivatives, for instance, the imperial examination and the Boxue hongci section. The collection and compilation of books, as well as the translation of Chinese classics, were also important parts of cultural policies. The translation of Han books in the Qing dynasty dealt with both Confucian texts, such as ''the Four Books'' and ''the Five Classics'', and popular works, such as ''The Golden Lotus'' and ''The Western Chamber''. Thus the translation of Han books was an important part of the political and cultural undertakings of the Qing dynasty. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 10:47, 5 November 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 从背景上看，汉籍（书）的翻译一方面得益于统治者反复提倡“国语骑射”的基本国策，以维护满洲根本于不坠，另一方面则得益于文化整合的需要，即，统治者通过翻译学习汉族文化，汲取汉人的治国理政经验，建构政权稳定和国家长治久安所需的“治统”与“道统”。通过引导与规范汉籍（书）的翻译，统治者不仅使满、汉文化互通有无，阐明法度，维护正统，端正满洲的人心风俗，而且以译书作为临政规范，撷取帝王为政之道，完善国家治理理念与模式。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 藉由汉籍（书）的翻译，统治者既能成功了解汉族文化，又能以思想为治术，建构政权的合法性，实现满洲政权向中原政权的历史转化，并在接触和学习汉文化中获得“统制”汉民的重要经验，实现“治统”与“道统”的和谐统一，最大限度地保障统治集团的既得利益。一、《金瓶梅》的创作题材与历史地位。中国古典小说中，有“四大奇书”之称。<br /> <br /> Through translating the classical books from Han people, the ruler of Qing government could not only understand their culture successfully, but also validate the legitimacy of Manchu regime via the thoughts of governance arts in order to realize the historical transformation from Manchu regime into the Central Plains regimes, gain important experience to &quot;rule&quot; Han people in the process of contacting and learning from their culture, achieve the harmonious uniformity between &quot;Zhi Tong&quot; (rule the country by traced to the same origin) and &quot;Dao Tong&quot; (rule the country by Confucianism) as well as safeguard the vested interest in Manchu ruling clique to the greatest extent. 1. the creative theme and historical status of ''The Golden Lotus''. In Chinese classical novels, it was known as &quot;the Four Marvelous Books&quot;.<br /> <br /> Through the translation of the classical books in Han (the Central Plains) language, the rulers in Qing Dynasty could not only gain deep insight into their culture, but also validate the legitimacy of the Manchu regime via taking advantage of thoughts to govern the country, so as to realize the historical transition from Manchu regime to the Central Plains regime, to obtain important experience of &quot;ruling&quot; Han (Central Plains) people, to achieve the harmonious unity of &quot;Zhi Tong&quot; (to rule the country by tough measures) and &quot;Dao Tong&quot; (to govern the country by ethics and Confucianism), as well as to proetct the vested interest of ruling regime to the highest degree. 1. The Creative Themes and Historical Status of ''The Golden Lotus''. In Chinese classical novels, there are the so-called &quot;Four Marvelous Books&quot;.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 14:59, 2 November 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 所谓“四大奇书”，按照李渔、周永保等人的说法，是指《金瓶梅》、《三国演义》、《水浒传》、《西游记》等四部明代小说作品，这些作品皆成书于明代年间，代表的是中国古典小说的四种不同形态，即历史类、传奇类、神魔类，以及世情类。作为“四大奇书”之首，《金瓶梅》究竟成书于何时，学界尚有不同说法。有人认为是明代嘉靖年间，如屠本畯的《山林经济籍》，也有人认为是万历年间，如郑振铎的《谈金瓶梅词话》、车锡伦的《&lt;金瓶梅词话&gt;中的宣卷》，以及黄霖的《&lt;金瓶梅&gt;漫话》等。<br /> <br /> According to scholars like Li Yu and Zhou Yongbao, the so-called &quot;Four Marvelous Books&quot; refer to the four novels in Ming Dynasty, including ''The Golden Lotus'', ''The Romance of the Three Kingdoms'', ''Outlaws of the Marsh'', and ''Journey to the West''. These works were finished in Ming Dynasty and represent the four different forms of Chinese classical novels, namely, the historical, the legendary, the supernatural evil-spirit, and the realistic (or human-feelings). However, there are still various views in the academic circle on the completing time of ''The Golden Lotus'' which has been considered as the first of the &quot;Four Marvelous Books&quot;. Some think that it was written in Ming Dynasty under the reign of Emperor Jiajing when Tu Benjun's ''Guide to Live in Seclusion'', for example, was also finished; while others believe that it was the period during the reign of Emperor Wanli that witnessed the completion of ''The Golden Lotus'', with the subsequent advent of ''Notes and Comments on The Golden Lotus'' created by Zheng Zhenduo, ''Xuan Juan (Precious Scroll for Propaganda) in Notes and Comments on The Golden Lotus'' by Che Xilun, as well as ''Informal Discussion on The Golden Lotus'' by Huang Lin, and etc. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:58, 31 October 2021 (UTC)<br /> <br /> According to scholars like Li Yu and Zhou Yongbao, the so-called &quot;Four Marvelous Books&quot; refer to the four novels in Ming Dynasty, including ''The Golden Lotus'', ''The Romance of the Three Kingdoms'', ''Outlaws of the Marsh'', and ''Journey to the West''. These works were finished in Ming Dynasty and represented the four different forms of Chinese classical novels, namely, the historical, the legendary, the supernatural evil-spirit, and the realistic (or human-feelings). However, there are still various views in the academic circle on the completing time of ''The Golden Lotus'' which has been considered as the first of the &quot;Four Marvelous Books&quot;. Some think that it was written in Ming Dynasty under the reign of Emperor Jiajing when Tu Benjun's ''Guide to Live in Seclusion'', for example, was also finished; while others believe that it was the period during the reign of Emperor Wanli that witnessed the completion of ''The Golden Lotus'', with the subsequent advent of ''Notes and Comments on The Golden Lotus'' created by Zheng Zhenduo, ''Xuan Juan (Precious Scroll for Propaganda) in Notes and Comments on The Golden Lotus'' by Che Xilun, as well as ''Informal Discussion on The Golden Lotus'' by Huang Lin, and etc.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 15:50, 2 November 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 无论是何种观点，都不可否认《金瓶梅》在中国古典小说中的历史地位。《金瓶梅》无疑是中国古典小说发展史上的经典之作，不仅在创作题材上突破了传统模式，将叙述的焦点从豪杰和妖魔转移至市井人物，人物塑造上也出现了从单色调向多色调、平面化向立体化的转变。同时，创作主旨上也有重要突破，即不再专注于歌颂理想，而是通过写尽世情之恶、生活之丑，暴露社会的黑暗与不公，现实主义特征极其明显。<br /> Whatever the viewpoint, there is no denying the historical status of The Golden Lotus in classical Chinese fiction. The Golden Lotus is undoubtedly a classic in the history of classical Chinese fiction, not only in terms of its subject matter, which broke away from the traditional model, shifting the focus of the narrative from the heroes and demons to the characters in the marketplace, but also in terms of characterization, which changed from monochromatic to multi-colored and from flat to three-dimensional. At the same time, there is also an important breakthrough in the creative theme, that is, it no longer focuses on glorifying ideals, but exposes the darkness and injustice of society by writing about the evils of the world and the ugliness of life, and the characteristics of realism are extremely obvious.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 15:46, 2 November 2021 (UTC)<br /> <br /> From every viewpoint, in classical Chinese fictions, the historical status of The Golden Lotus is apodeictic, not only in terms of its subject matter, which broke the traditional model, shifting the focus of the narrative from the heroes and demons to the common people, but also in terms of characterization, which changed from monochromatic to multi-colored and from flat to three-dimensional. At the same time, there is also an important breakthrough on the theme, namely, that it no longer focused on glorifying ideals, but exposed the darkness and injustice of society by writing about the evils of the world and the ugliness of life, through which the characteristics of realism are extremely obvious. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:32, 3 November 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 刘廷玑认为，《金瓶梅》之所以称为奇书，是因为它深切人情要务。鲁迅在对“世情小说”进行界定时，曾指出《金瓶梅》描摹世态，见其炎凉，骂尽诸色，它虽然描写情色，却是要“以淫说法”，虽然结构铺张，但却是“引迷入悟”，既然是描写世情，便要“尽其情伪”，所谓刻露而尽相，或幽伏或含讥，诚极洞达而已。《金瓶梅》所描写的虽然是市井常谈、闺房碎语，但它寄意于时俗，极富感染力。<br /> <br /> Liu Tingji believes that the reason The Golden Lotus is called a fantastic book is that it is deeply mundane. When Lu Xun defined the “worldly novel”, he pointed out that The Golden Lotus described worldly affairs, manifesting elusiveness of people and cursing all kinds of ugliness. Although it described eroticism, it was meant to “speak out as lewdness”. Although the structure is extravagant, it is “leading confusion into realization”. Since it is a description of the worldly affairs, it must be “full of sentiment and hypocrisy”. It is said that boldness results in completeness, which is sincere and insightful whether in a humorous or sarcastic way. Although The Golden Lotus is all about the commonplaces in the markets and boudoirs, it is greatly contagious because of its connotations behind the times and customs.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 12:54, 30 October 2021 (UTC)<br /> <br /> Liu Tingji believes that the reason ''The Golden Lotus'' is called a fantastic book is its profound insight into the human condition. When Lu Xun defined the “secular novel”, he pointed out that ''The Golden Lotus'' described secular affairs, with a revelation of the indifference of people and an accusation of the eroticism. Although it describes erotic scenes, it is meant to “making sense with lust”. Although the structure is extravagant, it “leads confusion into realization”. Since descriptions in the book relate to secular affairs, they must be “full of sentiment and hypocrisy”, which means uncovering the essence and revealing its full complexity, with either insinuation or innuendo, just for achieving a precise communication of insights. Even though ''The Golden Lotus'' is all about the commonplaces in the markets and boudoirs, it is greatly contagious because of its connotations behind the times and customs.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 16:14, 2 November 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 明、清之际，虽然《金瓶梅》向被列为禁书，但时人对其的艺术手法和思想内容等，却评价甚高，甚至不乏将其与《左传》、《史记》、《汉书》等并列者，认为这些作品都是“以其文皆为写生者也”的杰出代表。明代博物学家谢肇淛（zhè）曾向人借抄《金瓶梅》，并为此书撰写序跋，其中详细论及此书所具有的广泛的揭示性，认为它描写的是一个丑陋、黑暗的世情社会，既有“市里之猥谈”，又有“狎客之从臾逢迎”，所谓“穷极境象，駴（hài）意快心。”无论如何，都不能将《金瓶梅》视作“秽书”，而枉顾其对于炎凉情态的纤毫毕现，既看不到它的一腔愤懑，又看不到它的刺世与劝戒之意。<br /> <br /> During the Ming and Qing dynasties, although ''the Golden Lotus'' was always banned, its artistic approach and ideological content were highly regarded by the people of the time, and there was even no shortage of people who ranked it alongside ''the Zuo Tradition'', ''the Records of the Grand Historian'' and ''the Book of Han'', considering these works to be outstanding representatives of &quot;those whose texts are all written for the purpose of writing life&quot;. Xie Zhaozhe, a Ming dynasty naturalist, once borrowed ''The Golden Lotus'' from others and copied it. He wrote a preface to the book, in which he discussed in detail the book's broad scope of revelation, arguing that it depicted an ugly, dark society, with both &quot;the obscene words of marketplace villains&quot; and &quot;the flattery of treacherous people&quot;. It is a 'straightforward and unadorned account of all life'. In any case, ''the Golden Lotus'' should not be regarded as an 'obscene book', and its subtle expression of the inconstancy of human relationships should not be taken in vain, nor its indignation, nor its stinging and admonishing intentions.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 02:46, 30 October 2021 (UTC)<br /> <br /> During the Ming and Qing dynasties, although ''The Plum in the Golden Vase'' was always banned, its artistic approaches and ideological contents were highly regarded by the people of that time, and there was even no shortage of people who ranked it alongside ''the Zuo Tradition'', ''the Records of the Grand Historian'' and ''the Book of Han'', considering these works to be outstanding representatives of &quot;those whose texts were all written for the purpose of writer’s life&quot;. Xie Zhaozhe, a Ming dynasty naturalist, once borrowed ''The Plum in the Golden Vase'' from others and transcribed it. He also wrote a preface for this book, in which he discussed in detail the book's broad scope of revelation, arguing that it depicted an ugly, dark society, with both &quot;the obscene words of marketplace villains&quot; and &quot;the flattery of treacherous people&quot;. It was a 'straightforward and unadorned account of all life'. In any case, ''The Plum in the Golden Vase'' should not be viewed as an 'obscene book', its subtle expression of the inconstancy of human relationships should not be taken in vain, nor its indignation, nor its stinging and admonishing intentions.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 06:56, 30 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==<br /> <br /> 有人说，《金瓶梅》是《红楼梦》之祖，其题材主旨、人物刻画、情节结构等均为后者所继承，它虽然以家庭为中心，却又与天下、国家紧密相连，虽然恣意描写原始欲望，却又同时拷问人性的本质，其作为白话世情小说之首，可谓实至名归。一代伟人毛泽东也说，《金瓶梅》是《红楼梦》的祖宗，没有前者，就写不出后者，充分肯定了《金瓶梅》在中国古典文学中的历史地位。《金瓶梅》具有劝戒意涵，而不是或者不仅仅是淫词小说，这一点对于清代文士而言，亦是人所共知之事。<br /> <br /> It is said that ''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions'', because the latter inherited all from the first in the perspective of selecting materials, themes, characterization and plot structure. Although ''The Plum in the Golden Vase'' was centralized on family, it also nearly attached to the world and country. Ranking on top of vernacular love novels, this book was haphazardly described with original desire but it also put questions on the essence of the nature of human beings which lived up to its name. Mao Zedong, a great man of a generation, also said, “''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions''. Without the former, the latter couldn’t be written.”which fully affirmed its historical position in Chinese classical literature. ''The Plum in the Golden Vase'' ,not or not just a pornographic novel, was replete with exhortation meaning which was known by all common people from the perspective of literati of Qing dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:12, 28 October 2021 (UTC)<br /> <br /> It is said that ''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions'', because the latter inherited all from the first in the perspective of selecting materials, themes, characterization and plot structure. Although ''The Plum in the Golden Vase'' was centralized on family, it also nearly attached to the world and country. Ranking on top of vernacular love novels, this book was haphazardly described with original desire but it also put questions on the essence of human nature which lived up to its name. Mao Zedong, a great man of a generation, also said, “ ''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions''. Without the former, the latter couldn’t be written.”which fully affirmed its historical position in Chinese classical literature. ''The Plum in the Golden Vase'' full of persuation meaning was not or not just a pornographic novelwas which was known by all the literati of Qing dynasty.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:55, 30 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 如欣欣子在《金瓶梅词话序》中所说，《金瓶梅》一书不同于《三国演义》，它不是从正面塑造人物形象，使其合乎传统人伦道德，实现教化目的，而是通过对酒色财气的重墨渲染，警戒世人远离情色，其目的同样在于“明人伦，戒淫奔，分淑慝（tè），化善恶”，这一点与《三国演义》殊途而同归。而在《金瓶梅·序》中，作者亦明确指出该书的“劝戒”之意，所谓“一回一戒”，因而“百回中以为百劝”。<br /> <br /> As Xin Xinzi said in the series of notes and comments of ''The Plum in the Golden Vase'', this novel was different from the ''The Romance of the Three Kingdoms'', it was not from the positive view to shape the character image, so that it would conform to the traditional ethics and morality, and then achieved the goal of indoctrination. But through the heavy playing up of wine , women , avarice and pride to warn human beings away from eroticism, its purpose was also “correcting human relations, dropping elopement, distinguishing the good and evil”, which reached the same goal by different ways as ''The Romance of the Three Kingdoms''. While in the series of ''The Plum in the Golden Vase'', the author also clearly pointed out the book’s “persuasion” meaning, the so-called “one chapter once again exhorting”，and therefore “one hundred times in the hundreds of persuasion.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:51, 30 October 2021 (UTC)<br /> <br /> As Xin Xinzi mentioned in the series of notes and comments of ''The Plum in the Golden Vase'', this novel was different from the ''The Romance of the Three Kingdoms'', it did not shape the character image from the positive view, so that it would conform to the traditional ethics and morality, and then achieve the goal of indoctrination, but warn human beings away from eroticism through the heavy playing up of wine , women , avarice and pride, its purpose was also “correcting human relations, dropping elopement, distinguishing the good and evil”, which reached the same goal by different ways as ''The Romance of the Three Kingdoms''. While in the series of ''The Plum in the Golden Vase'', the author also clearly pointed out the book’s “persuasion” meaning, the so-called “one chapter once again exhorting”，and therefore “one hundred times in the hundreds of persuasion.”--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 14:12, 30 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 清人中，对于《金瓶梅》进行诋毁、谩骂者，亦有之。如蒲松龄称其为“淫史”，邹弢称其为“淫书”，邱炜萲（xuān）则认为其“淫媟（xiè）荡志”，无论在内容上，还是在文笔上，都不足以“负此重名”。《蕉轩随录》中，方浚师甚至将《金瓶梅》和《水浒传》看作无用之书，认为二者之中一个倡盗，一个诲淫，有害于世道人心。<br /> <br /> In the Qing Dynasty, there were also people who slandered and criticized ''Gold Vase Plum''. For instance, Pu Songling regarded it as a ''History of obscenity'', Zou Tao thought it a pornographic book, and Qiu Weixuan held that it is full of debauchery which indicate that it is not worth bearing such a great reputation no matter in content or style of writing. In ''Records of Jiaoxuan'', Fang Junshi even regarded ''Gold Vase Plum'' and ''Water Margin''as useless books, and the former is story of furious robbers while the latter is a story inciting pornography, so both of them would do harm to the people in the world.<br /> <br /> In the Qing Dynasty, there were also people who slandered and criticized “Gold Vase Plum”. For instance, Pu Songling regarded it as “History of Obscenity “, Zou Tao thought it a pornographic book, and Qiu Weixuan held that it was full of debauchery. “Gold Vase Plum” was not worthy of bearing such a great stigma either in content or in style. In “Records of Jiao Xuan”, Fang Junshi even regarded “Gold Vase Plum” and “Water Margin” as useless books, one of which was about stories of advocating the theft while the other of which was related to plots inciting pornography, so both of them would do harm for enlightening the people in the world. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 07:47, 28 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 而晴川居士、申涵光、李绿园等亦持论相似，认为《金瓶梅》丧心败德，它对于幼学者的影响如同疫病，其害甚大。沈德符、徐谦、林昌彝等更是主张禁毁此书，认为此书有如毒草和毒酒，贻害无穷。清初以来，朝廷对于淫词小说的禁毁从未间断。<br /> <br /> And Qingchuan Lay Buddhist, Shen Hanguang, Li Luyuan, etc. held similar viewpoints, believing that “Gold Vase Plum”, infecting people’s pure soul and moral integrity, played an ill impact on young scholars. Shen Defu, Xu Qian, Lin Changyi, etc. even advocated banning and destroying this book, holding that it was parallel with poisonous weeds and wine which would cause endless harm.Since the early Qing Dynasty, the imperial court had never stopped the prohibition and destruction of obscene novels. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 08:08, 28 October 2021 (UTC)<br /> <br /> And Qingchuan Lay Buddhist, Shen Hanguang, Li Luyuan, etc. held the similar viewpoints that ''Gold Vase Plum'' infected people’s pure soul and moral integrity and played an ill impact on young scholars,which is very harmful. Shen Defu, Xu Qian, Lin Changyi, etc. even advocated banning and destroying this book, holding that it was parallel with poisonous weeds and wine which would cause endless harm.Since the early Qing Dynasty, the imperial court had never stopped the prohibition and destruction of obscene novels.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:49, 2 November 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 仅顺治至嘉庆年间，禁毁次数便超过十次，其中顺治朝一次（顺治九年）、康熙朝六次（康熙二年、二十六年、四十年、四十八年两次、五十三年）、雍正朝一次（雍正二年）、乾隆朝一次（乾隆三年），以及嘉庆朝二次（嘉庆十五年、十八年）等。康熙年间，清廷关于淫词小说的禁毁极其严格，既有法令可依，又有专门管理，惩处明确。如康熙二年议准，规定嗣后若有翻刻琐语淫词，有伤风化者，由科道、督抚查明实情，交部议处。<br /> <br /> The obsecene novels had been destroyed for more than ten times just from the Shunzhi Dynasty to the Jiaqing Dynasty.Among them,there was one time in the Shunzhi Dynasty (the 9th year of Shunzhi) , six times in Kangxi Dynasty (the 2nd, 26th,40th,48th and 53rd year of Kangxi),one time in Yongzheng Dynasty(the 2nd year of Yongzheng),one time in Qianlong Dynasty(the 3rd year of Qianlong) and two times in Jiaqing Dynasty(the 15th,18th year of Jiaqing)，ect.During the Kangxi Dynasty,the goveronment was very strict with the prohibition and destruction of obscene novels,which was based on the decrees and was managed specially,and the published was clear.For example,there was an announcement in the 2nd year of Kangxi,which claimed that if there was someone who translated or carved the gossips and obscene words which was destructive to the morals,it would be examined by the department and governor and be submitted to the ministry.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:43, 2 November 2021 (UTC)<br /> <br /> The obsecene novels have been destroyed and banned for more than ten times just from Shunzhi to Jiaqing years. Among them, there was one time in Shunzhi Dynasty(the 9th year) , six times in Kangxi Dynasty (one time in the 2nd, 26th, 40th and 53rd year, two times in the 48th year), one time in Yongzheng Dynasty(the 2nd year), one time in Qianlong Dynasty(the 3rd year) and two times in Jiaqing Dynasty(the 15th,18th year), etc. During the reign of Kangxi, the goveronment was very strict with the prohibition and destruction of obscene novels, with both laws to follow and special management, as well as the clear punishment. For example, there was an announcement in the 2nd year of Kangxi, which claimed that if someone translated or carved the gossips and obscene words which was harmful to morals, the case would be examined by the supervising officials and governors, then submitted to the ministry. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 15:03, 2 November 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三年，吏部议定“文禁”条例，对于坊间内小说淫辞，也一并严行禁绝，并根据买卖双方是否具有官方身份给予不同处罚。与此同时，《买看例》、《市卖例》、《禁止邪教不能察辑例》等法令的通过，也给淫词小说的翻刻与兜售等，提供了治罪依据。而以江苏、浙江为代表的地方官府，也相继出台法令，对淫词小说的编次、刊刻、贩卖等一并加以规定，照例治罪。<br /> <br /> In the third year of Emperor Qianlong’s reign, Board of Civil Office agreed on the regulation of “prohibition of literature”, and strictly forbade the obscene fictions in the street, giving different punishments according to whether the buyers and sellers had official identities. At the same time, the passage of decrees such as ''Rules of Buying and Reading'', ''Rules of Selling'' and ''Rule of Banning Cults from Collecting'' also provided a criminal basis for the reproduction and peddling of obscene novels. Local governments represented by Jiangsu and Zhejiang also issued decrees one after another, stipulating the compilation, printing and selling of fictions and convicting them according to the rules. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 10:55, 28 October 2021 (UTC)<br /> <br /> In the third year of Emperor Qianlong's reign, the Ministry of Civil Affairs agreed on the regulation of &quot;prohibition of literature&quot;, and strictly prohibited the fictions in the street, and gave different punishments according to whether the buyers and sellers had official identities. At the same time, the passage of laws such as &quot;Buying and watching&quot;, &quot;Selling&quot; and &quot;Banning Cults from Observing and collecting&quot; also provided a criminal basis for the reproduction and peddling of erotic ci novels. Local governments represented by Jiangsu and Zhejiang also issued decrees one after another, stipulating the compilation, printing and selling of fictions with lewd words, as usual--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:08, 3 November 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 根据上述法令，《金瓶梅》曾多次入列禁毁书单，如《劝毁淫书征信录》、《得一录》中，便均见此书。<br /> <br /> 二、《金瓶梅》译者考辨<br /> <br /> 然而，政府法令对淫词小说的禁毁并没有阻绝《金瓶梅》的翻刻与行销。<br /> <br /> According to the above decree, &quot;Jin Ping Mei&quot; has been listed on the list of forbidden books, such as &quot;persuade the destruction of obscene books zhengxin Lu&quot;, &quot;de Yi Lu&quot;, will see this book.<br /> Two, the translation of Jin Ping Mei<br /> However, the prohibition of erotic novels by government decrees did not stop the reproduction and marketing of Jin Ping Mei--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:00, 3 November 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 有人说，《金瓶梅》的名声是被“禁”出来的，这种观点是否合理姑且不论，不过《金瓶梅》之所以能有不同版本流传至今，本身就说明其禁毁政策的失败。而且，清代关于《金瓶梅》的禁毁有其虚伪性：一方面，政府对于此书严行禁毁；另一方面，却将其译成满文，供统治阶级自己阅读。正如马丁·吉姆指出的那样，有清一代，汉文小说被译成满文者，至少在七十二种以上，其中便包括《金瓶梅》、《西厢记》、《三国演义》等，这些小说的翻译显然无法离开统治者的支持，或者至少无法离开其默认。<br /> <br /> Some people say that the reputation of Jin Ping Mei is from its prohibition. Whether this view is reasonable or not, but the reason why different versions of Jin Ping Mei have been circulated so far shows the failure of its prohibition policy. Moreover, the prohibition and destruction of Jin Ping Mei in the Qing Dynasty had its hypocrisy: on the one hand, the government strictly prohibited the destruction of the book; On the other hand, it was translated into Manchu for the ruling class to read. As Martin Jim pointed out, there were at least 72 kinds of Chinese novels translated into Manchu in the Qing Dynasty, including Jin Ping Mei, The Romance of The West Chamber, The Romance of The Three Kingdoms, etc. Obviously, the translation of these novels could not leave the support of the rulers, or at least its acquiescence.<br /> <br /> Some people say that the reputation of ''Gold Vase Plum'' is from its prohibition. Whether this view is reasonable or not, the reason why different versions of ''Gold Vase Plum'' have been circulated so far shows the failure of its prohibition policy. Moreover, the prohibition and destruction of ''Gold Vase Plum'' in the Qing Dynasty had its hypocrisy: On the one hand, the government strictly prohibited the destruction of the book; On the other hand, it was translated into Manchu for the ruling class to read. As Martin Jim pointed out, there were at least 72 kinds of Chinese novels translated into Manchu in the Qing Dynasty, including ''Gold Vase Plum'', ''The Romance of The West Chamber'', ''The Romance of The Three Kingdoms'', etc. Obviously, the translation of these novels could not leave the support of the rulers, or at least its tacitly approval. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:30, 3 November 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 除《三国演义》（1650年刊印）之外，满译本《金瓶梅》是清初唯一得到刊印的汉文小说。由于译文自然流畅，对于生活的描述真实贴切，该译本被公认为满语文学的杰出代表之一。然而，《金瓶梅》的满文翻译究竟源自什么样的背景，其通行译本的底本究竟是哪种版本或刻本，该译本到底有几个译者，以及该译本为何能在禁令颁行之后的短短数年之内便能刊行于世等，皆存疑问与争议。<br /> <br /> <br /> Besides ''Romance of the Three Kingdoms'' (composed and printed in 1650), Manchu translation of ''Gold Vase Plum'' was the only composed and printed Chinese novel in the early Qing Dynasty. Because of the natural and frequent translation as well as real and proper description of life, this kind of version was widely acknowledged as one of the outstanding representatives of Manchu literature. However, it was still doubtful and controversial about the background of the Manchu translation of ''Gold Vase Plum'', how many translators it had, and why it was composed and printed soon after the bans were published. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:29, 29 October 2021 (UTC)<br /> <br /> Besides ''Romance of the Three Kingdoms'' (printed in 1650), the Manchu translation of ''The Golden Lotus'' is the only Chinese novel that got printed in the early Qing Dynasty. Because of the natural and frequent translation as well as the real and proper description of life, this version of translation is widely acknowledged as one of the outstanding representatives of Manchu literature. However, there are still doubt and controversy about these questions：what is the background of the Manchu translation of ''The Golden Lotus''? Which version is the origin source of the translation? how many translators the translation has? why the translation was printed soon after the bans were published?--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:16, 4 November 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 根据昭梿在《啸亭续录》中的说法，《金瓶梅》的满文翻译系出自户曹郎中和素之手，后者谙习清文，兼通汉文，他所翻译的汉文书籍达到了绝精的程度，而《西厢记》、《金瓶梅》等书的译本也是“疏栉字句，咸中綮（qǐ）肯”，人人争相诵读。和素为满洲镶黄旗人士，曾充任皇子师傅和翻书房总裁，系顺治年间满文翻译家阿什坦次子。作为满洲汉书翻译事业高潮中的重要人物，和素一生著译甚多，其中有名者如《左传》、《菜根谭》、《黄石公素经》等，而相传《金瓶梅》亦出自其手，主要原因有二。<br /> <br /> According to the content of Zhaolian' s ''Continuation of Xiaoting'', the Manchu translation of ''The Golden Lotus'' was made by Hesu who was the chief official in Hucao. Hesu not only mastered Manchu language but also possessed the knowledge of Chinese. His translation of Chinese books attained a really high level. His translations of ''Romance of the Western Chamber'' and ''The Golden Lotus'' were so faithful that people read them competitively. Hesu, who was from Bordered Yellow Banner in Manchuria, once took the official position of teacher for royal children and president of Fanshu house. In addition, he was the little son of Ashtan who was a Manchu translator in Shunzhi years. As an important figure in the climax of the cause of translating Chinese books in Manchuria, Hesu translated a lot of books including famous works such as ''Legend of Spring and Autumn Century by Zuo Qiuming''，''Roots of Wisdom'', ''Huang Shigong Scripture'' and so on. It is said that the translation of ''The Golden Lotus'' was also made by him. Here are two main reasons.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:03, 4 November 2021 (UTC)<br /> <br /> According to the statements in Zhaolian' s ''Continuation of Xiaoting'', ''The Golden Lotus'' in Manchu was translated by Hesu who was the official office in charge of people's households, ancestral temples, agriculture, mulberry and also was the chief imperial chamberlain. Hesu was not only skilful at the Qing language but also proficient in Chinese. His translation of Chinese books has reached the point of absolute perfection. Besides, in his translations of ''The Romance of Western Chamber'' and ''The Golden Lotus'', he also trimmed the words, sentences and got to the main point so that everyone strived to read and recite these works. Hesu, a Bordered Yellow Banner in Manchu, was once in the position of the master of the emperor's son and the president of the Translation Study. In addition, he was the second son of Ashtan who was a Manchu translator during the years of Shunzhi. As an important figure of the climax in the course of translating Chinese books into Manchu, Hesu translated a great number of books including some famous works such as ''Zuozhuan''，''Tan Roots'', ''Huangshi Gongsu Meridian'' and so on. What's more, it was said ''The Golden Lotus'' was also translated by him. There were two main reasons.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 03:04, 5 November 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 其一，便是和素兼通满、汉，其本人确系康熙朝的著名翻译家，曾亲自组织、参与诸多汉籍的翻译；其二，如上述昭梿的《啸亭续录》一样，清初档案文献中确有不少将满译《金瓶梅》归于和素者。《啸亭杂录》和《清稗类钞》中，也称赞和素翻译的《金瓶梅》和《西厢记》等“极其出色”。然而，也有持论不同者。如《批本随园诗话》“批语”中说：“翻译《金瓶梅》，即出徐蝶园手。”<br /> <br /> Firstly, it was because Hesu was proficient in both Manchu and Chinese, he himself was indeed a famous translator of the Kangxi Dynasty. Besides, he has personally organized and participated in the translation of many Chinese books. Secondly, just like Zhaolian’s ''Continuation of Xiaoting'' above, in the archives and documents of the early Qing Dynasty, quite a few people owed the translation of ''The Golden Lotus'' in Manchu to Hesu. In ''Miscellaneous Records of Xiaoting'' and ''Clean Barnyard Class Notes'', the author also praised Hesu’s translations of ''The Golden Lotus'' and ''Romance of the Western Chamber'' as “excellent”. However, there were people who held different views. Like the “remarks” in ''Essays of Suiyuan on Poetry'' which said that ''The Golden Lotus'' was translated by Xu Dieyuan.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 06:44, 1 November 2021 (UTC)<br /> <br /> First of all, it was because Hesu was proficient in both Manchu and Chinese, and at the same time participated in lots of translations. He himself was indeed a famous translator of the Kangxi Dynasty. Besides, he has personally organized and participated in the translation of many Chinese books. Secondly, just like Zhaolian’s ''Continuation of Xiaoting'' above, in the archives and documents of the early Qing Dynasty, quite a few people owed the translation of ''The Golden Lotus'' in Manchu to Hesu. In ''Miscellaneous Records of Xiaoting'' and ''Clean Barnyard Class Notes'', the author also praised Hesu’s translations of ''The Golden Lotus'' and ''Romance of the Western Chamber'' as “excellent”. However, there were people who held different ideas. Like the “remarks” in ''Essays of Suiyuan on Poetry'' which said that the translator of ''The Golden Lotus'' was Xu Dieyuan.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 11:43, 1 November 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 徐蝶园即徐元梦，满洲正白旗人，康熙朝重臣，康熙十二年进士，选授庶吉士，先后于雍正、乾隆两朝充任《明史》总裁，以及《清世宗实录》副总裁。徐蝶园精研满汉文，曾于康熙年间署大学士，充起居注讲官，但正史中对于徐氏的译书活动记载较少，而且往往语焉不详，因此难以判断其译者身份。叶德均在《戏曲小说丛考》中，也援引伍子舒（闽浙总督伍拉纳之子）所撰《随园诗话》点校本中的说法，指出《金瓶梅》的满文译者即是徐蝶园，但这一观点始终不如前一种通行。<br /> <br /> Xu Dieyuan was Xu Yuanmeng, a native of the Manchu flag, a high-ranking official of Kangxi, and was Scholars in the twelfth year of Kangxi. He was appointed the president of the ''Ming Dynasty'' in Yongzheng and Qianlong and the vice president of the ''Records of the Qing Dynasty''. Xu Dieyuan studied Chinese literature. He worked as a college scholar during the reign of Kangxi and made charge of daily life. However, the translation activities of Xu in official history are few, and often vague, so it is difficult to judge the identity of the translator. In the ''Cong Examination of Opera Novels'', Ye Dejun also quoted Wu Zishu (the son of Wu Lana, governor of Fujian and Zhejiang) in the ''Poetry of the Garden'', pointing out that the Manchu translator of ''The Golden Lotus'' is Xu Dieyuan, but this view is always not as popular as the previous one. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 11:44, 1 November 2021 (UTC)<br /> Xu dieyuan, namely Xu Yuanmeng, a native of Manchuria's Zhengbai banner, was an important Minister of the Kangxi Dynasty. He was elected as a scholar in the 12th year of the Kangxi Dynasty and was awarded to Shu Jishi. He successively served as president of the history of the Ming Dynasty and vice president of the records of emperor Shizong of the Qing Dynasty in the Yongzheng and Qianlong dynasties. Xu dieyuan is a master of Chinese. He once served as a bachelor and a lecturer during the reign of Kangxi. However, there are few records of Xu's book translation activities in official history, and they are often vague, so it is difficult to judge his translator's identity. Ye Dejun also quoted the view in the school edition of Suiyuan poetry written by Wu Zishu (the son of Wu Lana, governor of Fujian and Zhejiang) in his collection of opera novels, pointing out that the Manchu translator of Jin Ping Mei is Xu dieyuan, but this view is not as popular as the former.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 12:07, 1 November 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 徐蝶园晚年的确参与过翻译之事，但满译本《金瓶梅·序》的署理日期为康熙四十八年，而徐蝶园此前曾经两度被诏罪入狱，因而由他翻译此书，条件上似乎不大成立。而且，徐蝶园虽然精研满汉双语，但其中年后精研理学，这一点与《金瓶梅》的题材内容和思想旨趣，以及序言中对于该书的积极评价等，也不尽符合。与此同时，更有认为满译本《金瓶梅》系出自皇族成员者，这种观点主要见于西方学者，又分成两派。<br /> Xu dieyuan did participate in translation in his later years, but the acting date of the Manchu translation of Jin Ping Mei · preface is the 48th year of Kangxi. Xu dieyuan had been jailed for imperial edicts twice before, so it seems that the conditions for him to translate the book are not tenable. Moreover, although Xu dieyuan studied both Manchu and Chinese, he studied Neo Confucianism in his middle age, which is not consistent with the theme, content and ideological purport of Jin Ping Mei, as well as the positive evaluation of the book in the preface. At the same time, it is also believed that the Manchu version of Jin Ping Mei comes from members of the royal family. This view is mainly seen in western scholars and divided into two schools.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 其中，一派认为是出自康熙皇帝的兄弟，如黎马苏（1833：182-183）、克拉普罗特（1633：61）、怀利（1855：XLIII）、加伯连茨（1862：543）、圣德尼斯和赫维侯爵（1894：17）、格鲁伯（1909：431）、劳弗尔（1908：32）、耶格尔（1935：539），以及鲍威尔（1974：1940-1941）等；另一派则认为是出自乾隆皇帝的某个兄弟，如加伯连茨（1879：171）、格列宾西科夫（1879：171）、莫连道尔夫（1890：235）、扎查（1905：130），以及李福廷和西蒙诺夫（1981：259）等。上述两派观点多次出现在欧洲的文学作品中，但二者都缺乏史料考证，至少未能获得中国学界的重视与认可。<br /> <br /> Among them, one group attributed it to the brothers of Kangxi Emperor, such as Li Masu (1833:182-183), Clavprot (1633:61), Wylie (1855: XLIII), Gabelenz (1862:543), Saint Denis and the Marquis of Herve (1894:17), Gruberb (1909:431), Lauffer (1908:32), Yeager (1935:539), and Powell (1974:1940 -- 1941); while the other attributed it to the brothers of the Qianlong Emperor, such as Gabrenz (1879:171), Grebinshikov (1879:171), Mollendolf (1890:235), Zacha (195:130), and Li Futing and Simonov (1981:259).These two different viewpoints have appeared many times in European literary works, but both of them lacked historical evidence which failed to win the attention and recognition of Chinese scholars.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 12:11, 1 November 2021 (UTC)<br /> <br /> <br /> Among them, one group thought it was from the brothers of Kangxi Emperor, such as Li Masu (1833:182-183), Clavprot (1633:61), Wylie (1855: XLIII), Gabelenz (1862:543), Saint Denis and the Marquis of Herve (1894:17), Gruberb (1909:431), Lauffer (1908:32), Yeager (1935:539), and Powell (1974:1940 -- 1941); while the other thought it was from one of the brothers of the Qianlong Emperor, such as Gabrenz (1879:171), Grebinshikov (1879:171), Mollendolf (1890:235), Zacha (195:130), and Li Futing and Simonov (1981:259).These two different viewpoints have appeared many times in European literary works, but both of them lacked historical evidence which failed to win the attention and recognition of Chinese scholars.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 00:38, 2 November 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 考虑到康、雍以来的历代君主对于淫词小说一直采取禁毁态度，而在此情形下竟有皇族成员翻译《金瓶梅》这样的禁毁小说，其荒唐之程度，难以想象。但不论实际情形如何，《金瓶梅》最终还是译成付梓，这一事实只能说明两点：其一，清代的所谓书禁或禁译只是针对民间，对统治者尤其是君主而言则可能是“无禁”；其二，翻书房的设立固然是为了翻译汉族经典和汉文书籍，但也不能排除翻译禁毁书籍，专供皇帝御览。总之，《金瓶梅》的满文翻译与刊刻，不可能游走在政府禁令之外，而不得到政治力的审查、默认或者首肯。<br /> <br /> Considering that the monarchs of Qing dynasties since Kangxi and Qianlong have always adopted the attitude of banning and destroying pornographic novels, and in this case, it is unimaginable that royal family members translate forbidden novels such as The Golden Lotus. However, regardless of the actual situation, the fact that The Golden Lotus was finally translated and published can only explain two points: firstly, the so-called prohibition of some books or translation in the Qing Dynasty was only aimed at the folk, and it may be &quot;no prohibition&quot; for the rulers, especially the monarchs; Secondly, although the establishment of the translation study is to translate Han classics and Chinese books, it can not rule out the prohibition of the translation of books for the emperor's viewing. In a word, the Manchu translation and publication of The Golden Lotus can not walk outside the government ban without political review, acquiescence or approval.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 13:26, 29 October 2021 (UTC)<br /> <br /> Considering that the monarchs of Qing dynasties since Kangxi and Qianlong have always adopted the attitude of banning and destroying pornographic novels, and in this case, it is unimaginable that royal family members translate forbidden novels such as The Golden Lotus. However, regardless of the actual situation, the fact that The Golden Lotus was finally translated and published can only explain two points: firstly, the so-called prohibition of some books or translation in the Qing Dynasty was only aimed at the folk, and it may be &quot;no prohibition&quot; for the rulers, especially the monarchs; Secondly, although the establishment of the translation study is to translate Han classics and Chinese books, it can not rule out the prohibition of the translation of books for the emperor's viewing. In a word, the Manchu translation and publication of The Golden Lotus can not walk outside the government ban without political review, acquiescence or approval.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 11:09, 30 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 特别是在康熙朝以后皇权至上的集权政治中，离开了最高统治者的支持，任何汉籍的翻译恐怕都无法成行。事实上，虽然淫词小说的禁毁乃是清代长期的文化政策，但政府在推进、执行这一政策的过程中，也存在不作为或者消极作为的情况。正如余治在《得一录》中所说，清廷对于淫词戏曲，虽有禁毁之条，而当政者中视其为一纸空文，坐视不管者，亦大有人在。<br /> <br /> Especially in the centralized politics where imperial power reigned supreme after the Kangxi dynasty, I am afraid that no translation of Chinese books could be made possible without the support of the supreme ruler. In fact, although the prohibition of obscene novels was a long-standing cultural policy of the Qing Dynasty, there were cases of government inaction or passive action in promoting and implementing this policy. As Yu Zhizhi says in &quot;The Record of the First&quot;, although the Qing court had a prohibition on the destruction of obscene words and operas, there were many people in power who regarded it as a piece of paper and sat on it.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 11:07, 30 October 2021 (UTC)<br /> <br /> Especially in the centralized politics where imperial power reigned supreme after the Kangxi’s reign, I am afraid that no translation of Chinese works could be come out without the support of the supreme ruler. In fact, although the prohibition of obscene novels was a long-standing cultural policy of the Qing Dynasty, there were cases of government inaction or passive action in promoting and implementing this policy. As Yu Zhi says in &quot;The Record of the First&quot;, although the Qing court had a prohibition on the destruction of obscene poems and operas, there were many people in power who regarded it as a piece of paper and sat by and did nothing.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 07:11, 1 November 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆三年，朝廷在颁布禁毁之令时，即关注到了地方官府执行不力的情况，认为这是导致禁毁失败的主要原因。而政府的消极作为主要来自两方面的原因，其一是所谓“人情”，即人之本性，其二是小说本身的应世性，即有助于市民在长期遭受禁欲主义后宣泄情绪。正是由于人心、人情难禁，因而《金瓶梅》的翻译与刊刻便有了生存空间。<br /> <br /> In the third year of Qianlong’s reign, the court issued the restraining order and noticed the inefficiency of local governments, which was believed as the main cause of failure. The government’s working inefficiency resulted from two reasons. One was “renqing” which is human nature. The other was the practicality of novel, which did help citizens alleviate pressure after being depressed for a long time. It was human nature that made the translation and publication of “The plum in the Golden Vase” possible.<br /> <br /> In the third year of Qianlong’s reign, the court issued the restraining order and noticed the inefficiency of local governments which was believed as the main cause of failure. The government’s working inefficiency resulted from two reasons. One was “RenQing” which is represent human nature. The other was the practicality of novel, which did help citizens alleviate pressure after being depressed for a long time. It was human nature that made the translation and publication of ''The plum in the Golden Vase'' has room for survival.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:50, 4 November 2021 (UTC)<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 正如王汝梅先生所说，康熙年间政府一再严谨淫词小说，而以满文翻译《金瓶梅》，其工程可谓浩大，因而该书的翻译不可能只是民间行为。恰恰相反，《金瓶梅》的翻译势必是得到了康熙帝御准的，由翻书房具体策划和实施的“计划内工程”。《金瓶梅》的满文译本成书于康熙四十七年，全书共计四十卷一百回，其存本与抄本被分别收藏于国家图书馆、中央民族大学图书馆、中国社科院民族研究所、北京民族文化宫、大连图书馆、吉林大学图书馆，并另有赵则诚先生藏本一部。<br /> <br /> As Mr. Wang Rumei said, during the Kangxi period, the government repeatedly banned pornographic novels, and the task of translating Jin Ping Mei into Manchu was huge. Therefore, the translation of jin Ping Mei could not be just a folk act. On the contrary, the translation of Jin Ping Mei must have been approved by Emperor Kangxi and specifically planned and implemented by Fanshufang. The Manchu translation of Jin Ping Mei was completed in the 47th year of Kangxi, with a total of 40 volumes and 100 chapters. Its deposits and transcripts are collected in the National Library, the Central University for Nationalities Library, the Institute of Ethnic Studies of the Chinese Academy of Social Sciences, Beijing National Culture Palace, Dalian Library, and Jilin University Library, and one copy in the collection of Mr. Zhao Zecheng.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 06:20, 28 October 2021 (UTC)<br /> <br /> As Mr. Wang Rumei said, during the Kangxi period, the government repeatedly banned pornographic novels, and the task of translating ''The Plum in the Golden Vase'' into Manchu was huge. Therefore, the translation of ''The Plum in the Golden Vase'' could not be just completed by the folks. On the contrary, it must have been approved by Emperor Kangxi and specifically planned and implemented by Translation Office. The Manchu translation of ''The Plum in the Golden Vase'' was completed in the 47th year of Kangxi, with a total of 40 volumes and 100 chapters. Its deposits and transcripts are collected in the National Library, the Central University for Nationalities Library, the Institute of Ethnic Studies of the Chinese Academy of Social Sciences, Beijing National Culture Palace, Dalian Library, and Jilin University Library, and one copy in the collection of Mr. Zhao Zecheng.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 03:41, 2 November 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 上述藏本中，既有刊本，又有抄本，其中多数又为残本。如前所述，关于《金瓶梅》满文译本到底出自何人之手，学界长期存在争议，其中原因无疑与译本序言中并未明确译者姓名有关。同时，译本序言本身又缺乏作者，使得译本的归属如同原著的作者一样更加扑素迷离。<br /> <br /> Among the above collections, there are both printed and copied edition, most of which are fragmentary. As mentioned above, there has been a long-standing controversy in the academic circles about who wrote the Manchu translation of ''The Plum in the Golden Vase'', which is undoubtedly related to the fact that the name of the translator is not clear in the preface of the translation. At the same time, the preface itself lacks the author, which makes the ownership of the translation more blurred like the author of the original.<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 虽然如此，一般仍认为和素即是该书的译者，一则是因为昭梿的《啸亭杂录》和《啸亭续录》中均提及此事，且昭梿本人又是皇族之后，其所言所记当属可信。另一方面，康熙四十七年，和素曾奉敕纂成《清文鉴》一书，而《金瓶梅》的满文译本刊印于康熙四十五年，其序言的刊行时间则与《清文鉴》的成书时间相同，二者的编纂和翻译时间相距较短，期间必有关联。王汝梅先生在和候忠义先生合编《金瓶梅资料汇编》一书时，曾经从赵则诚先生处借得满文本《金瓶梅》，并请刘厚生先生将满文序文译成汉语，认为该序言表明译者即是和素。<br /> <br /> However, it is still generally believed that He Su was the translator of the book, partly because Zhaofan's &quot;Xiao Ting Miscellaneous Records &quot; and &quot;Xiao Ting Miscellaneous Records·Sequel&quot; are mentioned in this matter, and Zhaofan himself is a descendant of the royal family, what he said should be credible. On the other hand, in the 47th year of the Kangxi dynasty, He Su was ordered by the Emperor to write the ''Imperial Code of Qing Wen Jian'', and the Manchu version of Jin Ping Mei was published in the 45th year of the Kangxi dynasty. The publishing time of its preface was the same as that of the ''Imperial Code of Qing Wen Jian''. The compilation and translation time of the two is relatively short, so there must be a correlation between them. When Mr. Wang Rumei and Mr. Hou Zhongyi were co-editing the ''Jin Ping Mei Data Collection'', he borrowed the full text of ''Jin Ping Mei'' from Mr. Zhao Zecheng and asked Mr. Liu Housheng to translate the Manchu preface into Chinese, believing that the preface indicated that the translator was He Su.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 08:31, 30 October 2021 (UTC)<br /> <br /> <br /> Nevertheless, it is generally believed that Hesu is the translator of the book. On the one hand, it is mentioned in Zhaohe's miscellaneous records of Xiaoting and continuation of Xiaoting, and after Zhaohe himself is a royal family, his words and records are credible. On the other hand, in the 47th year of Kangxi, Hesu was compiled into qingwenjian by imperial edict, while the Manchu translation of Jin Ping Mei was published in the 45th year of Kangxi. The publication time of its preface is the same as that of qingwenjian. The compilation and translation time between them is short, and the period must be related. When Mr. Wang Rumei and Mr. Hou Zhongyi jointly compiled the compilation of Jin Ping Mei materials, he once borrowed the full text of Jin Ping Mei from Mr. Zhao Zecheng and asked Mr. Liu housheng to translate the Manchu preface into Chinese. He believed that the preface showed that the translator was a harmony element.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:09, 7 November 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 但满文本《金瓶梅》序言中，介绍的主要是该书的故事梗概，明确指出了该书的劝戒之意，并有“是以令其译之”，以及“余趁闲暇之时作了修订”等语，但由于序言本身缺乏作者，因而此处所说的“其”（即译者）系指谁，且该译者又是受“令”于谁等，皆成疑问。然而，满文本《金瓶梅》确系译自崇祯本《金瓶梅词话》，同时参照了张竹坡的《金瓶梅》点评本，这一点已成共识。众所周知，张评本《金瓶梅》刊刻于康熙三十四年，其底本同样是崇祯本《金瓶梅词话》，而满译本《金瓶梅》成书于康熙四十五年，前后相距十三年。<br /> <br /> However, the preface of the Manchu text Jin Ping Mei mainly introduces the story outline of the book, It clearly points out the meaning of the book's admonition, and has the words &quot;to make it translated&quot; and &quot;I revised it in my spare time&quot;. But due to the lack of author in the preamble, It is doubtful who is the &quot;Qi&quot; (the translator) refers to here, and whose &quot;command&quot; the translator has received. However, the Manchu text Jin Ping Mei is indeed translated from Chongzhen's Jin Ping Mei CI Hua, and also refers to Zhang Zhupo's comment on Jin Ping Mei, which has become a consensus. As we all know, Zhang Ping's Jin Ping Mei was published and engraved in the 34th year of Kangxi, and its base copy is also Chongzhen's Jin Ping Mei CI Hua, while the Manchu translation of Jin Ping Mei was completed in the 45th year of Kangxi, 13 years apart.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:31, 29 October 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 在此期间，虽然该书的满文翻译到底缘起于何时，仍不得而知，但考虑到译者对于底本的比堪与研究，其翻译的过程势必绵长。三、《金瓶梅》翻译中的意识形态审查。不同于《三国演义》中“文不甚深，言不甚俗”的语言特点，《金瓶梅》中充斥着大量情色描写。<br /> <br /> During this period, although the exact origin of the Manchu translation of this book remains to be find, considering the translator’s comparison and research on the original, the process of translation is bound to be long. Third, the ideological review in the translation of Jin Ping Mei. Different from the Romance of The Three Kingdoms, in which the writing is not too abstruse and the words are not vulgar, Jin Ping Mei is flooded with erotic descriptions.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 02:39, 29 October 2021 (UTC)<br /> <br /> <br /> During this period, although the exact time of the Manchu translation of &quot;The Plum in the Golden Vase&quot; is still unknown, considering the translator's comparison and research on the original text, the translation process is bound to be a long period. Third, The ideological review in the translation of &quot;The Plum in the Golden Vase&quot;. Different from the linguistic characteristics of &quot;The Romance of the Three Kingdoms&quot;, in which the writing is not too abstruse and the words are not vulgar&quot;, &quot;The Plum in the Golden Vase&quot; is full of erotic descriptions., --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 01:47, 6 November 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 同时，虽然《金瓶梅》的满文译本最终成书于康熙年间，但统治者对于此书的翻译讳莫如深，这一点也明显不同于《清实录》等文献中关于清初诸帝好读《三国演义》，并敕译此书的历史现实。态度上的前后转变，其中必有起因。正如丁原基在《清代康雍乾三朝禁书原因之研究》中所说，清代各朝之所以频兴文字狱，其中原因虽不尽相同，但亦必有之。例如，康熙初年，明朝遗老怀故国之思者甚多，其所撰作品自然入禁毁之列。<br /> <br /> At the same time, although the Manchu translation of &quot;The Plum in the Golden Vase&quot; was finally written in the Kangxi period, the rulers were extremely reticent about the translation of this book. It is also obviously different from the fact stated in &quot;Factual Record of Qing Dynasty&quot; and other documents that the rulers in the early Qing Dynasty were fond of reading &quot;The Romance of the Three Kingdoms&quot; and they ordered their ministers to translate the historical reality of this book. There must be a cause for the change in attitude. As Ding Yuanji said in &quot;Research on the Reasons for the Officially Banned Books in the Three Periods of Kang, Yong and Qian in Qing Dynasty&quot;, the reasons for the frequent rise of literary inquisition in various periods of Qing Dynasty were a little bit different, but still there were some reasons behind it. For example, in the early years of Kangxi, there were many old adherents of the Ming dynasty who missed their country.As a result, their works were forbidden and destroyed.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 01:31, 6 November 2021 (UTC)<br /> <br /> At the same time, although the Manchu translation of &quot;The Plum in the Golden Vase&quot; was finally completed in the Kangxi period, the rulers were extremely reticent about the translation of this book,which is also obviously different from the fact stated in &quot;Factual Record of Qing Dynasty&quot; and other documents that the rulers in the early Qing Dynasty were fond of reading &quot;The Romance of the Three Kingdoms&quot; and they ordered their ministers to translate the historical reality of this book. There must be a cause for the change in attitude. As Ding Yuanji said in &quot;Research on the Reasons for the Officially Banned Books in the Three Periods of Kang, Yong and Qian in Qing Dynasty&quot;, the reasons for the high frequency of literary inquisition in various periods of Qing Dynasty were a little bit different, but still there were some reasons behind it. For example, in the early years of Kangxi, there were many old adherents of the Ming dynasty who missed their country.As a result, their works were forbidden and destroyed.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 02:43, 6 November 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 康熙仙逝，雍正得其帝位，然而由于朝野疑窦重重，政权未稳，朝廷对于舆论也倍加留心。乾隆年间，虽然朝廷奉敕开设四库馆，博取奖励学术的美名，但禁书之苛刻同样无出其右。如康熙朝初期，由于圣祖表彰理学，故而御纂朱子全书，以及群经性理诸编。<br /> <br /> Kangxi passed away and Yongzheng won his throne. However, due to the doubts of the royal court and the instability of his regime, the court paid more attention to public opinion. During the period of Qianlong, although the royal court set up Four Storehouses, which won the reputation of rewarding scholarship, the harshness of banned books was also unparalleled. For example, in the early period of the Kangxi, because Kangxi commended Neo-Confucianism, Qianlong ordered to compile the complete books of Zhu Zi and the Confucian classics.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 12:53, 29 October 2021 (UTC)<br /> <br /> <br /> Kangxi passed away and Yongzheng succeeded to the throne. However, due to the doubts of the royal court and the instability of his regime, the court paid more attention to public opinions. During the reign of Qianlong, although the royal court set up Four Storehouses, which won the reputation of rewarding scholarship, the harshness of banned books was still incomparable. For example, in the early period of Kangxi Dynasty, the emperor ordered to compile the complete books of Zhu Zi and the Confucian classics because the founding emperor commended Neo-Confucianism.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:26, 3 November 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 康熙二十五年，上谕礼部及翰林院，指出经学史乘务必以“修齐治平，助成德化者方为有用”，而“有乖经术，异端邪说”，则概不准录。即是在此背景下，南怀仁的《穷理学》译本因为实属“诡言邪说”、“语既不经”，也遭到禁毁。此次遭到禁毁的《穷理学》二书译成于康熙二十二年，共六十卷，由南怀仁于同年八月进呈御览。<br /> In the 25th year of the Reign of Emperor Kangxi,the Ministry of Rites and Literati House have been ordered that Confucian classics and books about official history &quot;cannot be called useful unless they are for the purpose of improving self-cultivation and governance of country and helping people to become virtuous&quot;; &quot;those deviated from Confucian classics and those heresies&quot; will not be embodied. It was in such an background that the translation of &quot;Philosophy of pursuing truth&quot; by Nan Huairen was banned and destroyed because it was regarded as &quot;paradoxical, heretical and unorthodox&quot;. The books of &quot;Philosophy of pursuing truth&quot; which were banned and destroyed had been translated in the 26th year of the reign of Kangxi Dynasty,consisting of 60 volumes, which Nan Huairen submitted to the imperial review in August of the same year.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:02, 3 November 2021 (UTC)<br /> <br /> In the 25th year of the Reign of Emperor Kangxi,the Ministry of Rites and Literati House have been ordered that the Confucian classics and historical books &quot;must be useful for the purpose of improving self-cultivation, of the stable governance of country and of helping people to be virtuous&quot;; &quot;those deviated from Confucian classics and those heresies&quot; can not be included. It was exactly in such background that the translation of &quot;Philosophy of pursuing truth&quot; by Nan Huairen was banned and destroyed for it was regarded as &quot;paradoxical, heretical and unorthodox&quot;. The two books of &quot;Philosophy of pursuing truth&quot; banned and destroyed were translated in the 26th year of the reign of Kangxi Dynasty,consisting of 60 volumes, which Nan Huairen later submitted to the imperial review in august of the same year.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 14:16, 6 November 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 所谓《穷理学》，用徐宗泽的话说，便是“论理学”，该书或译自亚里士多德哲学中的某一部分，或续译傅汎际（Francois Furtado）、李之藻合译的《名理探》。南怀仁在进呈此书译本的奏折中指出：进穷理学之书，以明历理，以广开百学之门，永垂万世事。窃惟治历明时，为帝王之首务；今我皇上治历明时，超越百代，如太阳之光，超越诸星之光。<br /> The so-called ''Qiongli Xue'' is considered “views about science ” in Xu Zongze's opinion. The book Qiongli Xue is either translated from a certain part of Aristotle's philosophy, or a continuation of the translation of &quot;Ming Li Tan&quot; by Francois Furtado and Li Zhizao. Nan Huairen pointed out in the memorial to the translation of this book: By the thorough studying of the books of science, from the understanding of all the science theory in the past, with the establishment of every subject, to the reigning in forever time. Maintaining the stability of society is emperor's first task. Now our reignment is stable and prosperous, no dynasty else could compete, as every star dims before the glory of great sun.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 13:59, 6 November 2021 (UTC)<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 然盖历法有属法之数，有立法之理，设惟有其法之数，而无其法之理，即如人惟有形体，而无灵性，亦如诸天惟有定所，而无运动之照临焉。夫历理为诸星恒动定规之所由，如泉源为水流之之所自也。……今我皇上之治历，已为全备，其书则有永年历表，有灵台仪象志，有诸历之理指一百五十余卷。<br /> <br /> However, the calendar has the number and theory of the law. If there is only the number of the law, but don’t have the theory, that is, as a person only has a body without spirituality, and as the sky only has a fixed place, but no movement of the illumination. The calendar for the constant movement as the stars move the rules of the origin, or as the water flow from the source...Nowadays, our emperor's calendar has been fully prepared, and its books include the calendar of eternal years, the spiritual platform, and more than one hundred and fifty volumes of the calendar.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 07:22, 3 November 2021 (UTC)Yi Yangfan<br /> <br /> However, the calendar has both the number and theory of the law. If there is only the number of the law, but don’t have the theory, that is, as if a person only has a body without spirituality, and as if the sky only has a fixed place, but no movement of the illumination. The design for calendar is because of the constant movement of the stars, just as the water flow from the source...Nowadays, our emperor's calendar has been fully prepared, and its books include the calendar of eternal years, the spiritual platform, and more than one hundred and fifty volumes of the calendar.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 08:34, 3 November 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 历典光明，可谓极矣。然臣犹有请者，非为加历理之内光，惟加历理之外光，将所载诸书之历理，开穷理之学，以发明之，使习历者知其数，并知其理，而后其光发见于外也。《穷理学》虽然翻译了亚里士多德的演绎推理等理论，但它也翻译了古希腊的自然哲学内容，以及近代西方的科学知识，因而并非专门的逻辑学译著。<br /> <br /> The compilation of the calendar has reached its peak in this dynasty. However, I still have something to present, not aiming to complement the calendar but to further promote it. I will record books on calendar theory and create a study of calendar theory, so as to create new methods on it, so that people who study calendar can know the number of calendar and its principle, and then carry forward the calendar.<br /> Although ''Thorough Iquiry into Physics'' translated Aristotle's theories like deductive reasoning, it also translated the natural philosophy of ancient Greece and modern western scientific knowledge, so it is not a special translation for logic.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:24, 3 November 2021 (UTC)<br /> <br /> The grandness of the compilation of the calendar is unparalled. However, I still have something to present, aiming not to complement the calendar but to further promote it. I will record books on calendar theory and create a study of it, so that people who study calendar can know both the number and principles of the calender, and then carry it forward .<br /> Although the translation of Aristotle's theories like deductive reasoning were included in ''Thorough Inquiry into Physics'', so were the natural philosophy of ancient Greece and modern western scientific knowledge. Therefore it is by no means a mere translation for logic.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 01:43, 5 November 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 《影响中国近代社会的一百种译著》中，曾有人将《穷理学》看作《名理探》的补译，认为南怀仁翻译此书，只是为了证明“目的论”这一经院哲学中的基本概念，这一观点显然值得商榷。《穷理学》译本中，固然摄入了逻辑学、方法论等形而上学的内容，但同时也摄入了力学、数学等自然科学知识。上文中，南怀仁借进呈《穷理学》译本之际，极力宣陈修历的重要性，并将“穷理学”看作“百学之宗”，认为它有如砺石，可以之试真；有如蘑堪，可以之订非；有如眼目，可以之明悟。<br /> <br /> In the book ''One Hundred Translations that influenced Modern Chinese Society'', some people viewed ''Thorough Inquiry into Physics'' as a supplementary translation of ''Dialectic'', and that Nan Huairen's purpose of translating the book was to prove Skopos Theory, a basic concept in Scholasticism, which is obviously worth discussing. It's true that contents of metaphysics like logic and methodology were included in the translation of ''Thorough Inquiry into Physics'' ,but so were knowledge of natural sciences like mechanics and mathematics alike. In the above article, Nan Huairen made an utmost effort to claim the importance of revising calendar. He regarded ''Thorough Inquiry into Physics'' as &quot; the center of one hundred schools&quot; ,which is like a burr that could distinguish the genuine from the fake, an exam that could tell problems and the eyes that could see things through.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 00:54, 5 November 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 概言之，便是“诸学之首需者”。康熙二十二年，《穷理学》完成编译，同年八月二十六日进呈康熙皇帝。康熙帝御览此书后，曾降旨礼部和翰林院，敕令其“会同详看议奏”，但士大夫们经过议复之后，不少人对此抱持异议，其中甚至有强烈抵触者，因而康熙帝只能将此书译本退还南怀仁。<br /> <br /> In a word, what is needed is what should be learning first. In the twenty-second year of Kangxi, the complication of ''Through Inquiry into Physics'' was finished and submitted to the Emperor Kangxi on the August 26th the same year. After reading this book, the Emperor Kangxi had ordered the Ministry of Rites and the Imperial Academy to gather to read and discuss in detail. But after the discussion of scholar-bureaucrats, many people agreed, even some of them had strong resistance about it. Therefore, the Emperor Kangxi had to return this complication to Nan Huairen.<br /> <br /> In a word, what is needed is what should be learning first. In the twenty-second year of Kangxi, the compilation of ''Through Inquiry into Physics'' was finished and submitted to the Emperor Kangxi on the August 26th the same year. After reading this book, the Emperor Kangxi had issued a imperial decree gathering the Ministry of Rites and the Imperial Academy to read and discuss in detail. But after the discussion of scholar-bureaucrats, many people disagreed, even some of them had strong resistance about it. Therefore, the Emperor Kangxi had to return this compilation to Nan Huairen.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 09:37, 3 November 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 格物致知的书籍尚且如此，诲淫诲盗的小说更不用说。仍以《金瓶梅》的满文翻译与传播接受为例，即可知此。众所周知，大清立国之后，虽然制度上有不少因袭明代之处，但文化政策整体偏紧。<br /> <br /> This was the case with books which studied phenomena to acquire knowledge , not to mention novels on prostitution and piracy. Still taking the translation and dissemination of &quot;Jin Ping Mei&quot; in Manchu as an example, we can know that. As we all know, after the establishment of the Qing Dynasty, although the system had inherited from that of the Ming Dynasty a lot, but the overall cultural policies were a little bit tight.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 09:27, 3 November 2021 (UTC)<br /> The same is true of books about physical knowledge, not to mention novels about obscene deeds. --[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 15:01, 4 November 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 康熙年间，由于皇帝热衷儒学，后又在汉官劝谏下将兴趣引导至理学方向，因而对君德圣学、政教纪纲等，尤为重视。康熙九年，圣祖颁布《圣训十六条》，强调教化为先，而非法令为亟，其中便对所谓“近见风俗日敝，人心不古”的情形进行训斥。为此，康熙帝敕令内、外文武各官，务必“敦孝弟以重人伦”，“黜异端以崇正学”，“明礼让以厚风俗”，要求他们“督率举行”。<br /> <br /> During the reign of Kangxi, because the emperor was keen on Confucianism, he later guided his interest to the direction of Neo Confucianism under the advice of Han officials, so he paid special attention to the study of Jun De Sheng and the discipline of politics and religion. In the ninth year of Kangxi's reign, the emperor Shengzu promulgated the sixteen articles of the holy sermon, which emphasized the importance of education rather than laws and regulations. Among them, he reprimanded the so-called situation of &quot;seeing that the customs are getting worse and the people's hearts are not ancient&quot;. Therefore, Emperor Kangxi decreed that civil and military officials at home and abroad must &quot;respect human relations&quot;, &quot;dethrone heretics to uphold righteousness&quot;, &quot;Ming rites and concessions to thick customs&quot;, and asked them to &quot;supervise the holding of meetings&quot;.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 08:15, 3 November 2021 (UTC)<br /> <br /> During the reign of Kangxi, as the emperor was keen on Confucianism, he later guided his interest to the direction of Neo Confucianism under the admonish of Han officials, so he paid special attention to the study of Jun De Sheng and the discipline of politics and religion. Under the ninth year of Kangxi's reign, the emperor Shengzu promulgated ''the sixteen articles of the holy sermon'', which emphasized the importance of education rather than laws and regulations. Among them, he reprimanded the so-called situation of &quot;seeing that the customs are getting worse and the people's hearts are not conventional anymore&quot;. Therefore, Emperor Kangxi decreed that civil and military officials at home and abroad must &quot;respect human relations&quot;, &quot;dethrone heretics to uphold righteousness&quot;, &quot;learn rites and concessions to enrich customs&quot;, and asked them to &quot;supervise and take the lead&quot;.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 14:41, 5 November 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 康熙三十九年，圣祖亲征塑漠蒙古凯旋，并在太学立碑，其中又强调“以文德化成天下”的重要。康熙四十一年，圣祖颁布《训饬士子文》，再次声明“隆重师儒”、“厘剔弊端”、“务期风教修明”。上述谕令皆发生在满译本《金瓶梅》成书之前，无疑会对后者产生重要影响。<br /> <br /> In the 39th year under the reign of Kangxi, Shengzu went on an expedition to Mongolian desert by himself and made a triumphant return, erecting a monument in the Imperial College, on which also emphasized the importance of &quot;conquering the world with cultural and moral uprightness&quot;. In year 41, Shengzu the emperor promulgated ''Xunchi Shiziwen'', declaring that &quot;to grandly teach Confucianism&quot;, &quot;to eliminate malpractices&quot; and &quot;to cultivate morality and wisdom&quot;. All the above decrees took place before the completion of the full translation of ''Jin Ping Mei'', which will undoubtedly have an important impact on the latter. --[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 13:46, 2 November 2021 (UTC)<br /> <br /> In the 39th year under the reign of Kangxi, Shengzu went on an expedition to Mongolian desert by himself and made a triumphant return, erecting a monument in the Imperial College, on which also emphasized the importance of &quot;conquering the world with cultural and moral uprightness&quot;. In the 41th year under the reign of Kangxi, Shengzu the emperor promulgated ''''Xunchi Shiziwen'''', declaring that &quot;to grandly teach Confucianism&quot;, &quot;to eliminate malpractices&quot; and &quot;to cultivate morality and wisdom&quot;. All the above decrees took place before the completion of the full translation of ''The Golden Lotus'' which will undoubtedly have an important impact on the latter.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:17, 3 November 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 康熙五十三年，上谕诸臣，指出“正人心”、“厚风俗”与“治天下”之间的关系，要求崇尚经学，严禁小说淫词。为此，朝臣奉旨议定条例，规定坊间一切小说淫词，务必悉数查绝，并将板片书籍予以销毁，违者从重治罪。在清廷严厉的禁书背景下，《金瓶梅》及其满文译本将会遭受何种命运，便不得而知。<br /> <br /> In the fifty-third year of the Kangxi reign,an oracle was issued to all ministers，pointing out the relationship between “correcting the hearts of the people”，“thickening custom”and “ruling the world”，demanding that scripture be revered and that novels and obscene words be strictly forbidden. To this end,the imperial ministers were instructed to agree on regulations that all novels and obscene words must be eliminated from the streets and taht the books must be destroyed,and that offenders should be punished severely. Against the backdrop of the Qing court’s strict ban on books, it is not known what fate would befall ''The Golden Lotus'' and its Manchu translation.<br /> <br /> In the fifty-third year of the Kangxi reign,an oracle was issued to all ministers，pointing out the relationship between “correcting people‘s minds”，“strengthening custom”and “ruling the empire”，demanding that scripture should be revered and novels and obscene words be strictly forbidden. So the imperial ministers were instructed to stipulate regulations that all novels and obscene words must be eliminated. And the books must be destroyed. All offenders should be punished severely. Against the backdrop of the Qing court’s strict ban on books, it is not known what fate would befall ''The Golden Lotus'' and its Manchu translation.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 14:56, 1 November 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 自太祖朝以来，清初翻译汉文古典小说，皆以教化为主，而以文学性为次。统治者寄望于翻译的不是文学的审美作用，而是正确的价值观念和人伦纲纪思想。换言之，通过翻译，塑造道德，规范秩序，实现向善求真。<br /> <br /> Since the Taizu Dynasty, the translation of Chinese classical novels in the early Qing Dynasty has mainly focused on enlightenment, partially on literariness. The rulers think that the purpose of translation is not for literary aesthetic，but for the establishing of correct values and ethics. In other words, through translation, we can shape morality, standardize order and realize the pursuit of goodness and truth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:56, 28 October 2021 (UTC)<br /> <br /> Since the Taizu Dynasty, the translation of Chinese classical novels in the early Qing Dynasty has mainly focused on moralization, partially on literariness. The rulers hope that the purpose of translation is not for literary aesthetic，but for the establishment of correct values and ethics. In other words, through translation, we can shape morality, standardize order and realize the pursuit of goodness and truth.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:52, 30 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 而《金瓶梅》的翻译显然不具备以上作用，它既不像《四书》、《五经》的翻译那样能够启迪心性，荡涤灵魂，又不像《三国演义》般能够探求兵略，维护社会稳定。虽然《金瓶梅》中过于露骨的文字描述使得它不适合翻刻、刊行，但其满文译本最终仍得以成书，并流传于世，其中原因固然有多种可能，但统治者的首肯或默许必是其中之一。如黄润华在《满文翻译小说述略》中所说，满译本《金瓶梅》的问世，不论其译者为谁，或和素，或徐元梦，必定是获得了特别的许可，因而才能译成满文并刊刻行世。<br /> <br /> But the translation of Jin Ping Mei obviously does not have the above functions. It is not like the translation of the Four Books and the Five Classics that can enlighten people’s mind, or like the Romance of the Three Kingdoms that can explore strategies and maintain social stability. Although the explicit description of Jin Ping Mei makes it not suitable for translation or publication, its Manchu translation is eventually translated into a book and has spread throughout the world. There are many possible reasons for it, but the consent or acquiescence of the ruler must be one of them. As Huang Runhua said in A Brief Review of Manchu Translated Novels, the publication of the Manchu version of Jin Ping Mei, no matter who the translator is, He Su or Xu Yuanmeng, must have obtained special permission to be translated into Manchu and published in the world.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:42, 30 October 2021 (UTC)<br /> <br /> <br /> But the translation of Jin Ping Mei obviously does not have the above functions. It is not like the translation of the Four Books and the Five Classics that can enlighten people’s mind and purify their souls, or like the Romance of the Three Kingdoms that can explore strategies and maintain social stability. Although the obscene description of Jin Ping Mei makes it not suitable for translation or publication, its Manchu translation is eventually translated into a book and has spread throughout the world. There are many possible reasons for it, but the consent or acquiescence of the ruler must be one of them. As Huang Runhua said in A Brief Review of Manchu Translated Novels, the publication of the Manchu version of Jin Ping Mei, no matter who the translator is, He Su or Xu Yuanmeng, must have obtained special permission to be translated into Manchu and published in the world.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:00, 31 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 也只有得到最高统治者的默允，才不致因为擅自翻译刊印而受到惩处。事实上，早在顺治九年，清廷即出台明令，严禁翻刻琐语淫词。康熙二年，圣祖重申此禁，对淫词小说的利害关系晓之以理。<br /> <br /> Only being granted the permission of the supreme ruler, can they free away from punishment for translating and printing obscene novel without authorization. In fact, in the ninth year of the Sun Zhi Period, Qing government issued public proclamation to prohibit translating obscene words. In the second year of Kang Xi Period, the emperor Kang Xi reaffirmed this order, which enabled the public to know the dangers of obscene novels.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 05:24, 28 October 2021 (UTC)<br /> <br /> Only being granted the permission of the supreme ruler, can they free away from punishment for translating and printing obscene novel without authorization. In fact, in the ninth year of the Sun Zhi Period, Qing government issued public proclamation to prohibit translating risque book. In the second year of Kang Xi Period, the emperor Kang Xi reaffirmed this injunction, which enabled the public to know the dangers of obscene novels.<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 然而，由于大清入关之初，全国尚未完成一统，统治者的政策重心在于武力征伐和国家统一，为此便需要笼络人心，因而朝廷对于汉族小说及其翻译并未有多大偏见。昭梿在《啸亭杂录》中说，和素翻译绝精，由他所翻译的《金瓶梅》、《西厢记》等书广受好评，所谓“人皆争诵”，即可说明此点。康熙年间，虽然朝廷加大了对于淫词小说的禁毁，但大体而言，自顺治元年至康熙二十二年之间，由于朝廷文禁的重点在于政治倾向显著的作品，因而对于琐语淫词类小说的禁毁和惩处，影响较小。据石昌渝考证，清初小说中被朝廷查处论罪者，仅有两部，即《无声戏二集》和《续金瓶梅》。<br /> <br /> However, at the time of the Qing dynasty's invasion, the whole country had not yet been unified, and the ruler's policy focus on military conquest and national unification, so the ruler needed to win the love of people. Therefore, the court did not have much prejudice against Han novels and their version of translation. In ''You pavilion miscellanea'' Zhao Lian said ''Jin Ping Mei'','' Western chamber'' and other books translated by He’su were widely praised, reached the level of &quot;everyone rushed to read&quot;, which can show Hesu’s superb translation level. During Kangxi’s reign, the government strengthened the prohibition and destruction of the risque novel, but overall, from the first year of Shunzhi to Kangxi twenty-two years, due to the ban of imperial court was focused on political leanings remarkable work, the denial and punishment for the risque novel were mild. According to the Shi Changyu textual research, only two novels were prohibited and punished in early Qing Dynasty, which were ''Silent Drama 2'' and ''Sequel to Jin Ping Mei''.<br /> <br /> However, at the beginning of Manchu entered the Shanhaiguan Pass, the unification of the whole country had not been completed, and the emperor focused on military expedition and national reunification. Therefore, the government did not have much prejudice against Han novels and their translation in order to win the supports of the people. In the The Miscellaneous Records of Xiaoting, Zhao zhe said that He Su was proficient in translation. His translations of Jin Ping Mei and the story of The West Chamber were widely praised. The so-called &quot;everyone competes for recitation&quot; can illustrate this point. During the Kangxi period, although the imperial court increased the prohibition and destruction of pornographic novels, generally speaking, from the first year of Shunzhi to the 22nd year of Kangxi, the imperial court focused on works with salient political tendencies. Accordingly, it had little impact on the prohibition and punishment of pornographic novels. According to Shi Changyu's research, there were only two novels in the early Qing Dynasty that were investigated and punished by the imperial court, namely, Silent Drama II and The Sequel to Jin Ping Mei.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 00:05, 31 October 2021 (UTC)--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 00:05, 31 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 但需要指出的是，《续金瓶梅》之所以获罪，其原因不在于它续写《金瓶梅》人物在所谓“后世”中的混乱生活，而是因为它将满族的发祥地描写为人、兽同居同食的野蛮地。因而，清初之际，朝廷对于淫词小说的接受，以及对于小说创作的限制，整体上仍然较为宽松。而《金瓶梅》的翻译、成书乃是康熙朝中后期的事，此时的朝廷对于“端风俗、正人心”有了日益深刻的认识，因而不仅强化了思想控制，而且加强了对于小说翻译与小说创作的管制。<br /> <br /> But what needs to be pointed out is that the reason why The Sequel of Jin Ping Mei was convicted is not because it continues the chaotic life of the characters in Jin Ping Mei in the so-called &quot;later generations&quot;, but because it describes the birthplace of the Manchu as a barbaric place where people and animals live and eat together. However, at the beginning of the Qing Dynasty, the government 's acceptance of pornographic novels was relatively high and the restrictions on novel creation was still relatively loose on the whole. While the translation and completion of Jin Ping Mei was in the middle and late reign of Kangxi. At that time, the imperial court had an increasingly profound understanding of &quot;stick to the customs and purify people's hearts&quot;, which not only strengthened the ideological control but the regulation of novel translation and creation.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 11:50, 28 October 2021 (UTC)<br /> <br /> However, it should be pointed out that the reason why &quot;Continued Jin Ping Mei&quot; was convicted was not because it continued the chaotic life of the characters in &quot;Jin Ping Mei&quot; in the so-called &quot;post generations&quot;, but because it described the birthplace of Manchu as the cohabitation of man and beast. The barbaric place of food. Therefore, at the beginning of the Qing Dynasty, the court's acceptance of pornographic novels and restrictions on novel creation were still relatively loose. The translation and completion of &quot;Jin Ping Mei&quot; was a matter of the middle and late Kangxi dynasty. At this time, the imperial court had a deeper and deeper understanding of &quot;customs and morals&quot;, which not only strengthened ideological control, but also strengthened the translation and interpretation of novels. The control of novel creation.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 07:21, 1 November 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 至乾隆初年，《金瓶梅》与《水浒传》等书因为诲淫诲盗的原因，又被“久干例禁”。满洲政权兴起于白山黑水之间，在其一路开疆辟土，驰骋向前的过程中，虽然统治者反复高唱“满汉一体”，但相关的政治、文化实践表明，这一说法不过是政治口号。作为满清政权恪守不变的政策，“首崇满洲”既是统治者立法、行政的基本原则，又是统治者处理民族关系、民族事务的圭臬。<br /> <br /> In the early years of Qianlong, books such as &quot;Jin Ping Mei&quot; and &quot;Water Margin&quot; were again banned for a long time, because of their Obscene. The Manchurian regime emerged between the white mountains and black waters. In the process of pioneering territory and galloping forward, although the rulers repeatedly sang &quot;Man and Han as one unit&quot;, relevant political and cultural practices have shown that this statement is nothing more than a political slogan. As a policy that the Manchu government adhered to unchanged, &quot;first advocating Manchuria&quot; was not only the basic principle of the ruler's legislation and administration, but also the ruler's standard for handling ethnic relations and ethnic affairs.<br /> <br /> In the early years of Qianlong, books such as &quot;Jin Ping Mei&quot; and &quot;Water Margin&quot; were again banned for a long time, because of their obscene and illegal content . The Manchurian regime emerged between the white mountains and black waters-- the landscape of northeast China. In the process of pioneering territory and galloping forward, although the rulers repeated&quot;Man and Han as one unit&quot;, relevant political and cultural practices have shown that it was nothing more than a political slogan. As the policy that the Manchu government stick &quot;Manchuria First &quot; was not only the fundamental principle of the ruler's legislation and administration, but also the standard for handling ethnic relations and affairs.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 09:12, 1 November 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 终清一朝，统治者始终坚持满洲之道，固守满洲本位，崇尚满族特权，维护满洲的典章制度和文化特征。对统治者而言，传承与发展民族文化的重要性不言而喻，它不仅关系到国家政权的性质和满族民族的凝聚力与向心力，而且关系到满族统治集团的优势地位、特殊利益，乃至满族作为民族共同体的生死存亡。为此，满清政府不仅长期坚持“国语骑射”的基本国策，而且通过书籍的审查与禁毁等极端措施，确保满族文化符号和思想传统的专制。<br /> <br /> In the Qing Dynasty, the rulers always adhered to the way of Manchu, insisted on Manchu standards, advocated Manchu privileges, and maintained Manchu institutions and cultural characteristics. For the rulers, the importance of inheriting and developing national culture was self-evident,which not only related to the Political Nature and the cohesion and solidarity of Manchu nation, but also related to the dominant position and special interests of Manchu ruling group, and even the survival of Manchu as a national community. Therefore, the Manchu government not only adhered to the basic state policy of &quot;national language and ride&quot; for a long time, but also ensured the despotism of Manchu cultural and ideological traditions by taking extreme measures such as censorship and prohibition of books.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 03:13, 29 October 2021 (UTC)<br /> <br /> In the Qing Dynasty, the rulers always adhered to the way of Manchu, insisted on Manchu standards, advocated Manchu privileges,maintained Manchu ancient laws and regulations as well as cultural characteristics. For the rulers, the importance of inheriting and developing national culture was an understood thing,which not only related to the nature of the state power, the cohesion and solidarity of Manchu nation, but also related to the dominant position and special interests of Manchu ruling group, and even the survival of Manchu as a national community. Therefore, the Manchu government not only adhered to the basic state policy of &quot;Mandarin Riding and Shooting&quot; for a long time, but also ensured the despotism of Manchu culture symbol and ideological traditions by taking extreme measures such as censorship and prohibition of books.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 10:25, 5 November 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，统治者积极敕撰、敕译汉族书籍，虽然客观上吸收了汉族文化，但这些书籍的编纂与翻译亦如满洲文化的维护一样，只是满洲权贵巩固政权统治的策略与手段，一旦书籍的翻译与编纂有悖于统治者的主观期待，亦或是国家的统治之需，其审查与禁毁即在所难免。结语。作为除《三国演义》之外清初唯一刊印的汉文小说，《金瓶梅》的翻译与传播无疑离不开统治阶级的支持或者默认。<br /> <br /> At the same time, the rulers actively wrote and translated Han books. Although objectively absorbing Han culture, the compilation and translation of these books are just like the maintenance of Manchu culture. They are only the strategies and means for Manchu dignitaries to consolidate their reign of power. Once the translation and compilation of books go against the subjective expectations of the rulers or the needs of the country's rule, its censorship and prohibition are inevitable. Conclusion. As the only Chinese novel published in the early Qing Dynasty, except The Romance of the Three Kingdoms, the translation and dissemination of The Golden Lotus are undoubtedly inseparable from the support or acquiescence of the ruling class.<br /> <br /> At the same time, the rulers actively wrote and translated Han books. Although objectively absorbing Han culture, the compilation and translation of these books are just like the maintenance of Manchu culture. They are only the strategies and means for Manchu dignitaries to consolidate their political power. Once the translation and compilation of books go against the subjective expectations of the rulers or the needs of the country's rule, Its review and prohibition are inevitable. Conclusion. As the only Chinese novel published in the early Qing Dynasty except the romance of the Three Kingdoms, the translation and dissemination of JinPingMei is undoubtedly inseparable from the support or acquiescence of the ruling class.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 04:49, 7 November 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《金瓶梅》满文译本的印行不仅说明清代禁书政策的失败，而且说明该政策的虚伪。一方面，所谓汉书的禁毁往往只是针对民间，而统治者尤其是国家君主则往往享有豁免。正如其它汉籍汉书的翻译一样，《金瓶梅》的翻译与刊刻不可能游走在国家法律和政府禁令之外。<br /> <br /> The printing of the Manchu translation of 《JinPingMei》 not only shows the failure of the book ban policy in the Qing Dynasty, but also shows the hypocrisy of the policy. On the one hand, the so-called prohibition and destruction of the Han Dynasty is often only aimed at the people, while the rulers, especially the national monarchs, often enjoy immunity. Just like the translation of other Chinese books, the translation and publication of 《JinPingMei》 can not go beyond the national laws and government prohibitions.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211103_homework&diff=125351 2021-10-29T07:52:04Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 由于八旗官学中向来有习清书、习汉书之分的传统，礼部遂奏请采用不同方式，对应试者分别考试翻译或清字文，无论乡试、会试，皆是如此，而区别只在于会试时针对应试者学习语言的不同背景，各自增加了一道题量，即，习汉字者除了考试汉字文翻译，另考试文章一篇，习清文者则在乡试的基础上，增试清字文一篇。这一规定既针对八旗满洲，也针对八旗蒙古，但不针对八旗汉军，后者的考试内容与普通汉族士子相同。同时，礼部也奏请对笔帖式和他赤哈哈番、哈番（即，笔帖式哈番）参加乡、会试进行规定，其中前者参加乡试，后二者参加会试。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 上文引用的内容也出现在《雍正会典》（又称《（雍正）大清会典》），以及两部《钦定大清会典事例》（嘉庆、光绪）中，三者都明确提到停止（八旗）考试的具体时间，即顺治十四年（1657年），而且三者中都加有“按语”，进一步说明此事。其中，《雍正会典》中的说法是“此后复行考试，与汉人一体。停止翻译”，《钦定大清会典事例》中的说法则是“康熙二年（1663）谕：满洲、蒙古、汉军生员俱准乡试。此后惟翻译未经举行。”<br /> <br /> The content quoted above also appears in the Yong Zheng canon . (also known as the (Yong Zheng) Qing Dynasty canon ) and the two cases of imperial Qing canon (Jia Qing and Guang Xu). The three all clearly mentioned the specific time to stop the (eight banners) examination, that is, the 14th year of Shun Zhi (1657), and &quot;notes&quot; were added to further explain the matter. Among them, the statement in the Yong Zheng canon is that &quot;after that, the examination will be resumed and integrate with the Han people.Stop translation&quot;. The statement in the case of the imperial Qing canon is that &quot;in the second year of Kang Xi (1663), the Manchurian, Mongolian and Han Army students will be allowed to take the provincial examination. Since then, only the translation has not been held.&quot;<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 02:20, 28 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 日语语言文学 女 202120081478==<br /> <br /> （允禄等，1995：4619-4620；托津等，1991：2659-2662；昆冈等，1963：657）从《雍正会典》的记载及其“按语”看，至少可以推导出两点：其一，八旗科举考试始于顺治十四年前，但十四年即停办；其二，顺治十四年前，翻译科便已存在。顺治十四年以后，八旗科举考试得以恢复，但翻译科举仍被停止。<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 《雍正会典》中的这一记载与两部《钦定大清会典事例》中的说法如出一辙，后二者也将顺治八年的八旗科举考试视作翻译科的第一事例。而且，三种文献均提到了停办翻译科的事，即“停止翻译”和“此后惟翻译未经举行”。固然，无论是天聪八年的八旗乡试，还是顺治八年礼部研议的八旗科举，二者皆与翻译考试有关，但就性质与意义而言，它们都不是翻译科之缘起。<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 《清实录·世祖章皇帝实录》和《八旗通志·初集》中，均将顺治八年的旗人考试称为“八旗科举”或“八旗考试”，而没有将其称作“翻译科举”或“翻译考试”，由此可知二者之区别。《钦定八旗通志》中，虽然用了“翻译考试”或“考试翻译”等字眼描述顺治时期的八旗科举，并将其视作翻译科举之源，且《清实录·圣祖仁皇帝实录》中也有康熙二年“复行满洲、蒙古、汉军翻译乡试”的记载，但上述记录实为误记的可能性较大，不排除系实录馆馆臣或编纂者依据雍正年间的情形误植所致。（叶高树，2013：52）<br /> <br /> In ''Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor'' and ''The General Annals of the Eight Banners '' , in stead of &quot;translation imperial examination&quot; or &quot;translation exam&quot;, Qi's selection in 1651 were all called &quot;Eight Banners imperial examination&quot; or &quot;Eight Banners exam&quot;， which showed the difference between those two exams.In ''The General Annals of the Eight Banners Dedicated to the Emperor''，though “translation examination” and “test for translation ability” were used to describe Eight Banners imperial examination during Shunzhi's period and researchers took it as the origin of translation imperial examination as well as a record in ''Veritable Records of Qing Dynasty ·Veritable Records of Kangxi Emperor'' of reinstating translation exam in rural areas of Man,Meng and Han places in 1662. But it is possibly wrong information and can not exclude the situation that officials were mistaken by records of Yongzheng Emperor.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 07:49, 29 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 有清一代，以“翻译”之名选拔八旗士子的科目很多，如庶吉士、翻译庶吉士、笔帖式等，但这些考试属于各部院衙门自行选用人才的方式，均未形成独立建制，与文科举并行。所谓顺治时期八旗考试中的“翻译考试”或“考试翻译”，也只是一种考试的内容或形式，并非是一种科考制度。<br /> <br /> 三、《八旗通志》等关于翻译科创建时间的订正。<br /> <br /> In Qing dynasty, there were many subjects to select scholars of the eight banners in the name of &quot;translation&quot;, such as the Hanlin Bachelor, Hanlin Bachelor of translation, and Clerk etc. But these examinations belonged to the various ministries and agencies to choose their own way of talent, had not formed an independent establishment. They were held in parallel with arts. The so-called eight banners in the Shunzhi period examination &quot;translation examination&quot; or &quot;examination of translation&quot; was only a test content or form, not a system of the imperial civil examination. <br /> Third, The General Annals of the Eight Banners and other revisions on the creation of the examination of translation. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:06, 28 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 如前所述，天聪八年的八旗考试虽然有着不同类型之分，如满洲习满书、满洲习汉书等，本质上却是“语文测验”，而非翻译科考。同理，顺治八年的八旗科举虽然包含翻译考试的项目，但所谓翻译考试也只是八旗文科举的附设环节，尚未独立成科。凡此二者，皆与雍正元年研拟并于翌年首次开科，且具有独立、自主的制度设计的翻译科明显不同。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 《雍正会典》与两部《钦定大清会典事例》中，关于翻译科创设的说法不仅与《清实录·世祖章皇帝实录》冲突，也与《八旗通志》等存在较大出入。《八旗通志》和《钦定八旗通志》中，也将顺治八年、十一年两榜满、蒙举人和进士，归于“文举人”和“文进士”之列，而不是“翻译举人”和“翻译进士”之列，并把首科翻译举人归为雍正二年甲辰科，而将首科翻译进士归为乾隆四年己未科。（鄂尔泰等，1985：3393-3396、3419-3422；铁保等，1968：811-813、828-830）<br /> <br /> ==杜莉娜 Dù Lìnà英语语言文学（语言学） 女 202120081484==<br /> <br /> 显然，在《八旗通志》和《钦定八旗通志》的编纂者看来，顺治八年、十一年的两科举人与进士均不是出自翻译科举，而是出自八旗文科举。从清代进士题名碑的情况看，也可知翻译科并非始设于顺治年间。例如，在由北京图书馆金石组编写出版的《中国历代石刻拓本汇编》（1990）一书中，收录了顺治九年、十二年两榜进士的题名碑，但题名碑的书写与文进士题名碑并无不同，碑头和碑文中都没有出现“翻译”字样。<br /> <br /> Obviously, in the opinions of editors of ''The General Annals of the Eight Banners'' and ''The General Annals of the Eight Banners Dedicated to the Emperor'', both Ju ren and Xiu cai of two subjects in the eighth year and eleventh year of Shunzhi were not from the imperial examinations of translation but from liberal arts. According to the name of Jin shi inscribed on the stones in Qing dynasty, the imperial examinations of translation did not start with the period of Shunzhi. For instance, edited and published by Jin Shi of National Library of China, ''The Collection of Stone Inscriptions and Rubbings in Past Chinese Dynasties'' (1990)includes the inscription stones in the ninth year and twelfth year of Shunzhi. But there is no difference in the description on the stone compared with the stone of Jin shi of liberal arts, and the word “translation” do not appear no matter in the beginning or the text.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 06:20, 28 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 而同书在处理乾隆年间的四科翻译会试（即四年己未科、十年乙丑科、十三年戊辰科，以及十六年辛未科）时，碑头和碑文中却明确标注“翻译进士”，或“翻译会试”字样。（北京图书馆金石组，1990：52、169；24、146）同样的情况也见于《国朝历科题名碑录初集》，本书中关于顺治期间两榜进士（九年壬辰科、十二年乙未科）的称呼也只是“满洲进士”，而不是“翻译进士”，而且该书收录的题名中皆为文进士，未见有翻译进士。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 由此可知，《雍正会典》和两部《会典事例》将顺治八年看作翻译科之起点确系误记。值得注意的是，《（康熙）大清会典》中，并没有录入“翻译科”的条目，这一点表明编纂者或许已对翻译科有了重新认识。《清实录·世祖章皇帝实录》中说，顺治十四年正月，世祖降旨吏、礼、兵三部，要求“今后限年定额考取生童，乡会两试，俱着停止，各部院衙门取用人员不必分别满汉文学”，但此处诏令停办的乡、会试同样只是八旗科举文试，而不是翻译考试。<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> （鄂尔泰等，1985：831-832）事实上，早在顺治朝以前，也曾有开科取士的情况，如天聪八年太宗皇太极命刚林、恩国泰等十六人“俱赐为举人”，崇德三年、六年又取中两榜举人，但上述三科同样并非翻译科。（铁保等，1968：780-781）毫无疑问，顺治时期的八旗科举和雍正元年初设的翻译科考之间有着渊源关系。<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 首先，顺治朝的八旗科举与翻译科考一样，都有为旗人开设专科的倾向，只不过在前者中满洲和蒙古合为一榜，汉军与汉人合为另一榜，而翻译科考则容括了汉军。其次，就考试内容而言，顺治年间的翻译考试只针对识汉字者，翻译并非考试的全部内容，而翻译科考则主要考察应试者的翻译能力，以实现满、蒙、汉等多种语言融通。雍正朝以后，虽然历代统治者对翻译科考进行了这样或那样的调整与改革，但翻译科考的制度雏形却在顺治朝时已然形成。<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 可以认为，顺治朝时期的翻译考试为雍正帝创设翻译科考，以及日后各朝的修订与完善，打下了良好基础。<br /> <br /> 四、《钦定国子监志》对于翻译科缘起的补正<br /> <br /> 与《八旗通志》、《钦定八旗通志》和《国朝历科题名碑录初集》等不同，清代历史文献中，也有将顺治八年、十一年两榜举人与进士称作翻译举人与翻译进士的情况。<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 例如，在沈廷芳辑注的《馆选录》和朱汝珍辑注的《词林辑略》中，顺治年间识汉字且通过考试翻译中式举人和进士者，往往被称为翻译举人、翻译进士。如满洲正白旗人达哈塔于顺治九年壬辰科中进士，被称为翻译进士，并分派至内院学习，正白旗人玛尔汉，则被称作“顺治甲午翻译举人”。（邹长清，2011：357）然而，据前文关于顺治年间八旗科举考试的分析可知，这样的称呼与事实不符。<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 顺治年间的八旗士子，无论习清语，还是习汉语，都是一体考试。只不过，对于识汉字者而言，考试中增加了翻译的环节（内容），但考试本身仍归属文科举范畴。然而，由于编纂者的误解或误记，致使讹错流传。<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 如《国子监志》卷四八《金石三》中，便将顺治九年、十二年两科及第者俱称“翻译进士”：九年壬辰科，赐邹忠倚等三百九十七名及第出身题名碑，又赐翻译进士麻勒吉等五十名及第出身题名碑。以上五碑在大成门外之东南向。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 十二年乙未科，赐史大成等三百九十七名及第出身题名碑，又赐翻译进士图尔宸等五十名及第出身题名碑。以上五碑在大成门外之东南向。（梁国治，1986：527）《国子监志》由乾隆十三年进士梁国治奉敕纂辑，全书共六十二卷，分圣谕和御制诗文等，后者依类分载于各“志”。In the Imperial Competitive Examination in the 12th year of Emperor Shunzhi's ruling(lunar ca;endar the Year of Goat[Yi Wei], 397 members such as Shi Dacheng and 50 members of Translation Jinshi such as Tu Erchen were all given a great honor that their name will appear in the monument which only the names of Jinshi can be engraved. The above five monuments are southeast of Dacheng Gate. (Liang Guozhi, 1986:527) ''The Records of the Imperial Academy'' was compiled by Liang Guozhi under the order of Emperor Qian'long in the 13th year of his ruling. The whole book has 62 volumes, including holy edicts and emperor's-- poems. The latter is contained in various &quot;records&quot; according to categories.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 07:52, 29 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 按照上述记载，麻勒吉、图尔宸等都被称作翻译进士，由皇帝赐及第出身题名碑。顺治九年，朝廷决定以满、汉分科的形式开科取士，麻勒吉于同年壬辰科考取会试第一，殿试一甲第一，一甲其余二人为折库纳与巴海，俱赐进士及第出身。然而，尽管麻勒吉后来授封教习庶吉士，但其本人并非翻译进士，这一点从《题名碑录》、《进士题名碑录》以及《八旗通志》等文献中均可得到应证。<br /> According to the above records, Maleji, Turchen etc,their were all called translator Jinshi(the successful candidates in the highest imperial examinations) and were given the birth inscription Jinshi monument by the emperor.In the 9th year of emperor Shunzhi, the imperial court decided to establish a division of Manchu and Han disciples to select scholars. In the same year, Maleji won the first place in the general examination,and the first in the imperial examination, the other two people were Zhekuna and Bahai, both of whom were given the birth inscription of Jinshi.However, although Maleji later was conferred the title of Hanlin Bachelor, he himself was not a translator Jinshi, which can be proved by many documents such as Block-printed copy of the inscribing on the stone,Block-printed copy of the inscribing of Jinshi on the stone, General Annals of Eight Banners.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 13:52, 28 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 《国子监志》于乾隆四十三年奉敕纂辑，并被收入《四库全书》之后，又于道光年间经监臣李宗昉等奏请，开馆增辑刊印。道光十四年，文庆、李宗昉等完成增辑，共八十二卷，取名《钦定国子监志》。然而，与梁国治版《国子监志》不同，《钦定国子监志》中，并没有将麻勒吉和图尔宸等人称作翻译进士，这一点也许是文庆、李宗昉等编纂者基于历史事实而做出的修正<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，该书在乾隆四年翻译进士题名碑之后，也增加“按语”如下，可作为考证麻勒吉、图尔宸等人翻译进士身份的重要线索：翻译乡会试，自雍正元年，定于子、午、卯、酉年二月乡试，辰、戌、丑、未年八月会试。嗣后或举或停，或止准乡试而停会试。<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 至乾隆四年八月，复举行会试。题名之有碑刻，自是科始。二十二年，仍议停止会试。<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 四十四年，照旧举行，并奏准赐进士出身。停其殿试。又奏准停止建立碑记。<br /> <br /> In the 44th year of Emperor Qianlong's reign, the metropolitan examination was resumed. And those who passed the examination were bestowed as Chin-Shih (excellent candidates in the highest imperial examinations). And then the final imperial examination presided over by the emperor was suspended. Later, proposal was approved not to keep inscriptional record.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 02:47, 28 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 今翻译进士题名，故仅止四碑。详识于此。（文庆、李宗昉等，2000：1106）根上文所载，至少可以明确以下四点：首先，翻译乡会试始于雍正年间。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 雍正朝期间，原定举办四科翻译乡试，即四年（午）、七年（酉）、十年（子）、十三年（卯），四科翻译会试，即二年（辰）、五年（未）、八年（戌）、十一年（丑），但其间时停时举，或仅举办翻译乡试而停办翻译会试，并不规律。其次，乾隆四年八年办理乙未科时，回复办理翻译会试，中式者赐进士出身，有碑刻。再次，乾隆二十二年，停办翻译会试，四十四年恢复，中式者仍赐进士出身。<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 最后，翻译殿试一直处于停办状态。因而，翻译进士题名碑仅有四科，分别是乾隆四年己未科、十年乙丑科、十三年戊辰科，以及十六年辛未科。如果《钦定国子监志》中的上述记载属实，则可知《国子监志》中将麻勒吉、图尔宸等称作翻译进士，并由此认定顺治八年即为翻译科之起始年的观点并不可取。<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 事实上，《国子监志》不仅误记了顺治九年、十二年两榜进士（满洲、蒙古）题名碑，而且在乾隆年间的两科翻译进士题名碑问题上，也发生了讹错与遗漏。具体而言便是，《国子监志》中仅记载了两碑乾隆年间的翻译进士，分别是乾隆十三年的戊辰科和十六年的辛未科，颁赐对象分别是武进、武立等四十二人。至于乾隆四年己未科和十年乙丑科，其中未见有记录，此事令《国子监志》的可信度受损。（梁国治，1986：530）<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 结语：翻译科的创设始于雍正年间，而非顺治年间，这一点毋庸置疑。顺治时期，八旗科举考试中虽然已有了翻译考试的内容，但此时的翻译考试并非独立建制，而是隶属于八旗文科举，为后者考试中的一个环节，或者说为其考试内容的一个部分。<br /> Conclusion: There is no doubt that the establishment of translation department began in the Qing Yongzheng, not in the Qing Shunzhi. During the Shunzhi period, there was a content of translation examination in the eight Banners imperial examination, but the translation examination was not an independent institution, but a part of the eight banners liberal arts examination, or a part of the examination content.<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正年间，世宗为了整饬八旗“废弛陋习”，奖励清语学习，因而创制翻译科，将其视作方法与工具，鼓舞八旗满洲与蒙古奋勉向学，以图进取。翻译科的创设带有明确、强烈的政治、文化意涵，是为了维护“国语骑射”的满洲根本，以及满族文化特征。这么做，一方面是为了维护满洲祖制，避免满族固有文化被汉族同化；另一方面则是想通过传承自身文化，实现全国政权的长远统治。<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 毫无疑问，作为清代八旗科举制度的重要成分，翻译科的创设自有其积极意义，它不仅使旗人获得了进身机会，缓解了八旗生计的困难，而且也为朝廷遴选了大量翻译专才，促进了国家治理。然而，翻译科自身也有缺陷与不足，这一点主要体现在“首崇满洲”的基本原则上，它是维护满洲特权与旗人利益的集中体现，对于我们研究清代的政治、文化发展与变化，以及有清一代的民族关系与民族政策等，都具有重要的学术价值与社会意义。<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 《金瓶梅》满文翻译考释<br /> <br /> 摘要：淫词小说的禁毁系清代长期的文化政策。然而，社会历史阶段不同，政府对该政策的推进与执行也不尽同。<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 清初，统治者的政策重心在于武力征伐与国家统一，文禁的重点在于政治倾向显著的作品。因而，为了笼络人心，政府对汉族小说及其翻译的偏见并不显著，对《金瓶梅》等淫词类小说的禁毁与惩处也影响较小。康熙中期以后，政府强化了思想控制，加强了小说翻译与小说创作的管制，《金瓶梅》的审查亦在其中。<br /> <br /> In the early Qing Dynasty, the policies enacted by the emperor focused on military expeditions and national unification, that of literary persecution focusing on works with prominent political tendencies. Therefore, in order to win people's support, the government's prejudice against Chinese novels and their translation was not significant, and little influence had been brought by the prohibition and punishment of erotic novels such as the '' Golden Lotus''. After the middle period of emperor Kangxi's reign, the government strengthened the control of thought, as well as the control of novel translation and novel creation, including the review of the ''Golden Lotus''.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 13:17, 28 October 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 《金瓶梅》的翻译有别于“四书”、“五经”，它既不能塑造道德，又不能规范秩序，其翻译与刊刻遭到限制在所难免。然而，《金瓶梅》译本最终得以成书，与统治者的支持或默认不无关联。<br /> <br /> 关键词：《金瓶梅》；满文翻译；和素；文化政策；审查<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 清代的官方文献中，并未明确出现“文化政策”字样，而是代之以“文教”、“教化”等概念，但这并不能说明清代的文化建设缺乏既定的政策理念与行为准则。恰恰相反，自顺治十年起，清廷即制订了“崇儒重道”的文化政策，将中国传统的文化概念融入政治实践，并在嗣后各朝逐渐形成“兴文教”、“崇经术”的治国方针。如康熙九年提出的“圣训十六条”、乾隆年间修纂的《四库全书》等，都是“崇儒重道”的重要实践。<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 在文化政策的范畴中，“崇儒重道”有其衍生物，如科举取士、博学鸿词等，而访求、编纂书籍，以及翻译汉文典籍等也是其重要内容。清代的汉籍（书）翻译既面对“四书”、“五经”等儒学典籍，也面对《金瓶梅》、《西厢记》等通俗作品。清代的汉籍（书）翻译系清代政治、文化事业的重要组成部分。<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 从背景上看，汉籍（书）的翻译一方面得益于统治者反复提倡“国语骑射”的基本国策，以维护满洲根本于不坠，另一方面则得益于文化整合的需要，即，统治者通过翻译学习汉族文化，汲取汉人的治国理政经验，建构政权稳定和国家长治久安所需的“治统”与“道统”。通过引导与规范汉籍（书）的翻译，统治者不仅使满、汉文化互通有无，阐明法度，维护正统，端正满洲的人心风俗，而且以译书作为临政规范，撷取帝王为政之道，完善国家治理理念与模式。<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 藉由汉籍（书）的翻译，统治者既能成功了解汉族文化，又能以思想为治术，建构政权的合法性，实现满洲政权向中原政权的历史转化，并在接触和学习汉文化中获得“统制”汉民的重要经验，实现“治统”与“道统”的和谐统一，最大限度地保障统治集团的既得利益。一、《金瓶梅》的创作题材与历史地位。中国古典小说中，有“四大奇书”之称。<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 所谓“四大奇书”，按照李渔、周永保等人的说法，是指《金瓶梅》、《三国演义》、《水浒传》、《西游记》等四部明代小说作品，这些作品皆成书于明代年间，代表的是中国古典小说的四种不同形态，即历史类、传奇类、神魔类，以及世情类。作为“四大奇书”之首，《金瓶梅》究竟成书于何时，学界尚有不同说法。有人认为是明代嘉靖年间，如屠本畯的《山林经济籍》，也有人认为是万历年间，如郑振铎的《谈金瓶梅词话》、车锡伦的《&lt;金瓶梅词话&gt;中的宣卷》，以及黄霖的《&lt;金瓶梅&gt;漫话》等。<br /> <br /> According to scholars like Li Yu and Zhou Yongbao, the so-called &quot;Four Marvelous Books&quot; refer to the four novels in Ming Dynasty, including ''The Golden Lotus'', ''The Romance of the Three Kingdoms'', ''Outlaws of the Marsh'', and ''Journey to the West''. These works were finished in Ming Dynasty and represent the four different forms of Chinese classical novels, namely, the historical, the legendary, the supernatural evil-spirit, and the realistic (or human-feelings). However, there are still various views in the academic circle on the completing time of ''The Golden Lotus'' which has been considered as the first of the &quot;Four Marvelous Books&quot;. Some think that it was written in Ming Dynasty under the reign of Emperor Jiajing when Tu Benjun's ''Guide to Live in Seclusion'', for example, was also finished; while others believe that it was the period during the reign of Emperor Wanli that witnessed the completion of ''The Golden Lotus'', with the subsequent advent of ''Notes and Comments on The Golden Lotus'' created by Zheng Zhenduo, ''Xuan Juan (Precious Scroll for Propaganda) in Notes and Comments on The Golden Lotus'' by Che Xilun, as well as ''Informal Discussion on The Golden Lotus'' by Huang Lin.<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 无论是何种观点，都不可否认《金瓶梅》在中国古典小说中的历史地位。《金瓶梅》无疑是中国古典小说发展史上的经典之作，不仅在创作题材上突破了传统模式，将叙述的焦点从豪杰和妖魔转移至市井人物，人物塑造上也出现了从单色调向多色调、平面化向立体化的转变。同时，创作主旨上也有重要突破，即不再专注于歌颂理想，而是通过写尽世情之恶、生活之丑，暴露社会的黑暗与不公，现实主义特征极其明显。<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 刘廷玑认为，《金瓶梅》之所以称为奇书，是因为它深切人情要务。鲁迅在对“世情小说”进行界定时，曾指出《金瓶梅》描摹世态，见其炎凉，骂尽诸色，它虽然描写情色，却是要“以淫说法”，虽然结构铺张，但却是“引迷入悟”，既然是描写世情，便要“尽其情伪”，所谓刻露而尽相，或幽伏或含讥，诚极洞达而已。《金瓶梅》所描写的虽然是市井常谈、闺房碎语，但它寄意于时俗，极富感染力。<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 明、清之际，虽然《金瓶梅》向被列为禁书，但时人对其的艺术手法和思想内容等，却评价甚高，甚至不乏将其与《左传》、《史记》、《汉书》等并列者，认为这些作品都是“以其文皆为写生者也”的杰出代表。明代博物学家谢肇淛（zhè）曾向人借抄《金瓶梅》，并为此书撰写序跋，其中详细论及此书所具有的广泛的揭示性，认为它描写的是一个丑陋、黑暗的世情社会，既有“市里之猥谈”，又有“狎客之从臾逢迎”，所谓“穷极境象，駴（hài）意快心。”无论如何，都不能将《金瓶梅》视作“秽书”，而枉顾其对于炎凉情态的纤毫毕现，既看不到它的一腔愤懑，又看不到它的刺世与劝戒之意。<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 有人说，《金瓶梅》是《红楼梦》之祖，其题材主旨、人物刻画、情节结构等均为后者所继承，它虽然以家庭为中心，却又与天下、国家紧密相连，虽然恣意描写原始欲望，却又同时拷问人性的本质，其作为白话世情小说之首，可谓实至名归。一代伟人毛泽东也说，《金瓶梅》是《红楼梦》的祖宗，没有前者，就写不出后者，充分肯定了《金瓶梅》在中国古典文学中的历史地位。《金瓶梅》具有劝戒意涵，而不是或者不仅仅是淫词小说，这一点对于清代文士而言，亦是人所共知之事。<br /> <br /> It is said that ''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions'', because the latter inherited all from the first in the perspective of selecting materials, themes, characterization and plot structure. Although ''The Plum in the Golden Vase'' was centralized on family, it also nearly attached to the world and country. Ranking on top of vernacular love novels, this book was haphazardly described with original desire but it also put questions on the essence of the nature of human beings which lived up to its name. Mao Zedong, a great man of a generation, also said, “''The Plum in the Golden Vase'' is the ancestor of ''A Dream in Red Mansions''. Without the former, the latter couldn’t be written.”which fully affirmed its historical position in Chinese classical literature. ''The Plum in the Golden Vase'' ,not or not just a pornographic novel, was replete with exhortation meaning which was known by all common people from the perspective of literati of Qing dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:12, 28 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 如欣欣子在《金瓶梅词话序》中所说，《金瓶梅》一书不同于《三国演义》，它不是从正面塑造人物形象，使其合乎传统人伦道德，实现教化目的，而是通过对酒色财气的重墨渲染，警戒世人远离情色，其目的同样在于“明人伦，戒淫奔，分淑慝（tè），化善恶”，这一点与《三国演义》殊途而同归。而在《金瓶梅·序》中，作者亦明确指出该书的“劝戒”之意，所谓“一回一戒”，因而“百回中以为百劝”。<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 清人中，对于《金瓶梅》进行诋毁、谩骂者，亦有之。如蒲松龄称其为“淫史”，邹弢称其为“淫书”，邱炜萲（xuān）则认为其“淫媟（xiè）荡志”，无论在内容上，还是在文笔上，都不足以“负此重名”。《蕉轩随录》中，方浚师甚至将《金瓶梅》和《水浒传》看作无用之书，认为二者之中一个倡盗，一个诲淫，有害于世道人心。<br /> <br /> In the Qing Dynasty, there were also people who slandered and criticized ''Gold Vase Plum''. For instance, Pu Songling regarded it as a ''History of obscenity'', Zou Tao thought it a pornographic book, and Qiu Weixuan held that it is full of debauchery which indicate that it is not worth bearing such a great reputation no matter in content or style of writing. In ''Records of Jiaoxuan'', Fang Junshi even regarded ''Gold Vase Plum'' and ''Water Margin''as useless books, and the former is story of furious robbers while the latter is a story inciting pornography, so both of them would do harm to the people in the world.<br /> <br /> In the Qing Dynasty, there were also people who slandered and criticized “Gold Vase Plum”. For instance, Pu Songling regarded it as “History of Obscenity “, Zou Tao thought it a pornographic book, and Qiu Weixuan held that it was full of debauchery. “Gold Vase Plum” was not worthy of bearing such a great stigma either in content or in style. In “Records of Jiao Xuan”, Fang Junshi even regarded “Gold Vase Plum” and “Water Margin” as useless books, one of which was about stories of advocating the theft while the other of which was related to plots inciting pornography, so both of them would do harm for enlightening the people in the world. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 07:47, 28 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 而晴川居士、申涵光、李绿园等亦持论相似，认为《金瓶梅》丧心败德，它对于幼学者的影响如同疫病，其害甚大。沈德符、徐谦、林昌彝等更是主张禁毁此书，认为此书有如毒草和毒酒，贻害无穷。清初以来，朝廷对于淫词小说的禁毁从未间断。<br /> <br /> And Qingchuan Lay Buddhist, Shen Hanguang, Li Luyuan, etc. held similar viewpoints, believing that “Gold Vase Plum”, infecting people’s pure soul and moral integrity, played an ill impact on young scholars. Shen Defu, Xu Qian, Lin Changyi, etc. even advocated banning and destroying this book, holding that it was parallel with poisonous weeds and wine which would cause endless harm.Since the early Qing Dynasty, the imperial court had never stopped the prohibition and destruction of obscene novels. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 08:08, 28 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 仅顺治至嘉庆年间，禁毁次数便超过十次，其中顺治朝一次（顺治九年）、康熙朝六次（康熙二年、二十六年、四十年、四十八年两次、五十三年）、雍正朝一次（雍正二年）、乾隆朝一次（乾隆三年），以及嘉庆朝二次（嘉庆十五年、十八年）等。康熙年间，清廷关于淫词小说的禁毁极其严格，既有法令可依，又有专门管理，惩处明确。如康熙二年议准，规定嗣后若有翻刻琐语淫词，有伤风化者，由科道、督抚查明实情，交部议处。<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三年，吏部议定“文禁”条例，对于坊间内小说淫辞，也一并严行禁绝，并根据买卖双方是否具有官方身份给予不同处罚。与此同时，《买看例》、《市卖例》、《禁止邪教不能察辑例》等法令的通过，也给淫词小说的翻刻与兜售等，提供了治罪依据。而以江苏、浙江为代表的地方官府，也相继出台法令，对淫词小说的编次、刊刻、贩卖等一并加以规定，照例治罪。<br /> <br /> In the third year of Emperor Qianlong’s reign, Board of Civil Office agreed on the regulation of “prohibition of literature”, and strictly forbade the obscene fictions in the street, giving different punishments according to whether the buyers and sellers had official identities. At the same time, the passage of decrees such as ''Rules of Buying and Reading'', ''Rules of Selling'' and ''Rule of Banning Cults from Collecting'' also provided a criminal basis for the reproduction and peddling of obscene novels. Local governments represented by Jiangsu and Zhejiang also issued decrees one after another, stipulating the compilation, printing and selling of fictions and convicting them according to the rules. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 10:55, 28 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 根据上述法令，《金瓶梅》曾多次入列禁毁书单，如《劝毁淫书征信录》、《得一录》中，便均见此书。<br /> <br /> 二、《金瓶梅》译者考辨<br /> <br /> 然而，政府法令对淫词小说的禁毁并没有阻绝《金瓶梅》的翻刻与行销。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 有人说，《金瓶梅》的名声是被“禁”出来的，这种观点是否合理姑且不论，不过《金瓶梅》之所以能有不同版本流传至今，本身就说明其禁毁政策的失败。而且，清代关于《金瓶梅》的禁毁有其虚伪性：一方面，政府对于此书严行禁毁；另一方面，却将其译成满文，供统治阶级自己阅读。正如马丁·吉姆指出的那样，有清一代，汉文小说被译成满文者，至少在七十二种以上，其中便包括《金瓶梅》、《西厢记》、《三国演义》等，这些小说的翻译显然无法离开统治者的支持，或者至少无法离开其默认。<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 除《三国演义》（1650年刊印）之外，满译本《金瓶梅》是清初唯一得到刊印的汉文小说。由于译文自然流畅，对于生活的描述真实贴切，该译本被公认为满语文学的杰出代表之一。然而，《金瓶梅》的满文翻译究竟源自什么样的背景，其通行译本的底本究竟是哪种版本或刻本，该译本到底有几个译者，以及该译本为何能在禁令颁行之后的短短数年之内便能刊行于世等，皆存疑问与争议。<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 根据昭梿在《啸亭续录》中的说法，《金瓶梅》的满文翻译系出自户曹郎中和素之手，后者谙习清文，兼通汉文，他所翻译的汉文书籍达到了绝精的程度，而《西厢记》、《金瓶梅》等书的译本也是“疏栉字句，咸中綮（qǐ）肯”，人人争相诵读。和素为满洲镶黄旗人士，曾充任皇子师傅和翻书房总裁，系顺治年间满文翻译家阿什坦次子。作为满洲汉书翻译事业高潮中的重要人物，和素一生著译甚多，其中有名者如《左传》、《菜根谭》、《黄石公素经》等，而相传《金瓶梅》亦出自其手，主要原因有二。<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 其一，便是和素兼通满、汉，其本人确系康熙朝的著名翻译家，曾亲自组织、参与诸多汉籍的翻译；其二，如上述昭梿的《啸亭续录》一样，清初档案文献中确有不少将满译《金瓶梅》归于和素者。《啸亭杂录》和《清稗类钞》中，也称赞和素翻译的《金瓶梅》和《西厢记》等“极其出色”。然而，也有持论不同者。如《批本随园诗话》“批语”中说：“翻译《金瓶梅》，即出徐蝶园手。”<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 徐蝶园即徐元梦，满洲正白旗人，康熙朝重臣，康熙十二年进士，选授庶吉士，先后于雍正、乾隆两朝充任《明史》总裁，以及《清世宗实录》副总裁。徐蝶园精研满汉文，曾于康熙年间署大学士，充起居注讲官，但正史中对于徐氏的译书活动记载较少，而且往往语焉不详，因此难以判断其译者身份。叶德均在《戏曲小说丛考》中，也援引伍子舒（闽浙总督伍拉纳之子）所撰《随园诗话》点校本中的说法，指出《金瓶梅》的满文译者即是徐蝶园，但这一观点始终不如前一种通行。<br /> <br /> Xu Dieyuan was Xu Yuanmeng, a native of the Manchu flag, a high-ranking official of Kangxi, and was Scholars in the twelfth year of Kangxi. He was appointed the president of the ''Ming Dynasty'' in Yongzheng and Qianlong and the vice president of the ''Records of the Qing Dynasty''. Xu Dieyuan studied Chinese literature. He worked as a college scholar during the reign of Kangxi and made charge of daily life. However, the translation activities of Xu in official history are few, and often vague, so it is difficult to judge the identity of the translator. In the ''Cong Examination of Opera Novels'', Ye Dejun also quoted Wu Zishu (the son of Wu Lana, governor of Fujian and Zhejiang) in the ''Poetry of the Garden'', pointing out that the Manchu translator of ''The Golden Lotus'' is Xu Dieyuan, but this view is always not as popular as the previous one.<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 徐蝶园晚年的确参与过翻译之事，但满译本《金瓶梅·序》的署理日期为康熙四十八年，而徐蝶园此前曾经两度被诏罪入狱，因而由他翻译此书，条件上似乎不大成立。而且，徐蝶园虽然精研满汉双语，但其中年后精研理学，这一点与《金瓶梅》的题材内容和思想旨趣，以及序言中对于该书的积极评价等，也不尽符合。与此同时，更有认为满译本《金瓶梅》系出自皇族成员者，这种观点主要见于西方学者，又分成两派。<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 其中，一派认为是出自康熙皇帝的兄弟，如黎马苏（1833：182-183）、克拉普罗特（1633：61）、怀利（1855：XLIII）、加伯连茨（1862：543）、圣德尼斯和赫维侯爵（1894：17）、格鲁伯（1909：431）、劳弗尔（1908：32）、耶格尔（1935：539），以及鲍威尔（1974：1940-1941）等；另一派则认为是出自乾隆皇帝的某个兄弟，如加伯连茨（1879：171）、格列宾西科夫（1879：171）、莫连道尔夫（1890：235）、扎查（1905：130），以及李福廷和西蒙诺夫（1981：259）等。上述两派观点多次出现在欧洲的文学作品中，但二者都缺乏史料考证，至少未能获得中国学界的重视与认可。<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 考虑到康、雍以来的历代君主对于淫词小说一直采取禁毁态度，而在此情形下竟有皇族成员翻译《金瓶梅》这样的禁毁小说，其荒唐之程度，难以想象。但不论实际情形如何，《金瓶梅》最终还是译成付梓，这一事实只能说明两点：其一，清代的所谓书禁或禁译只是针对民间，对统治者尤其是君主而言则可能是“无禁”；其二，翻书房的设立固然是为了翻译汉族经典和汉文书籍，但也不能排除翻译禁毁书籍，专供皇帝御览。总之，《金瓶梅》的满文翻译与刊刻，不可能游走在政府禁令之外，而不得到政治力的审查、默认或者首肯。<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 特别是在康熙朝以后皇权至上的集权政治中，离开了最高统治者的支持，任何汉籍的翻译恐怕都无法成行。事实上，虽然淫词小说的禁毁乃是清代长期的文化政策，但政府在推进、执行这一政策的过程中，也存在不作为或者消极作为的情况。正如余治在《得一录》中所说，清廷对于淫词戏曲，虽有禁毁之条，而当政者中视其为一纸空文，坐视不管者，亦大有人在。<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆三年，朝廷在颁布禁毁之令时，即关注到了地方官府执行不力的情况，认为这是导致禁毁失败的主要原因。而政府的消极作为主要来自两方面的原因，其一是所谓“人情”，即人之本性，其二是小说本身的应世性，即有助于市民在长期遭受禁欲主义后宣泄情绪。正是由于人心、人情难禁，因而《金瓶梅》的翻译与刊刻便有了生存空间。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 正如王汝梅先生所说，康熙年间政府一再严谨淫词小说，而以满文翻译《金瓶梅》，其工程可谓浩大，因而该书的翻译不可能只是民间行为。恰恰相反，《金瓶梅》的翻译势必是得到了康熙帝御准的，由翻书房具体策划和实施的“计划内工程”。《金瓶梅》的满文译本成书于康熙四十七年，全书共计四十卷一百回，其存本与抄本被分别收藏于国家图书馆、中央民族大学图书馆、中国社科院民族研究所、北京民族文化宫、大连图书馆、吉林大学图书馆，并另有赵则诚先生藏本一部。<br /> <br /> As Mr. Wang Rumei said, during the Kangxi period, the government repeatedly banned pornographic novels, and the task of translating Jin Ping Mei into Manchu was huge. Therefore, the translation of jin Ping Mei could not be just a folk act. On the contrary, the translation of Jin Ping Mei must have been approved by Emperor Kangxi and specifically planned and implemented by Fanshufang. The Manchu translation of Jin Ping Mei was completed in the 47th year of Kangxi, with a total of 40 volumes and 100 chapters. Its deposits and transcripts are collected in the National Library, the Central University for Nationalities Library, the Institute of Ethnic Studies of the Chinese Academy of Social Sciences, Beijing National Culture Palace, Dalian Library, and Jilin University Library, and one copy in the collection of Mr. Zhao Zecheng.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 06:20, 28 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 上述藏本中，既有刊本，又有抄本，其中多数又为残本。如前所述，关于《金瓶梅》满文译本到底出自何人之手，学界长期存在争议，其中原因无疑与译本序言中并未明确译者姓名有关。同时，译本序言本身又缺乏作者，使得译本的归属如同原著的作者一样更加扑素迷离。<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 虽然如此，一般仍认为和素即是该书的译者，一则是因为昭梿的《啸亭杂录》和《啸亭续录》中均提及此事，且昭梿本人又是皇族之后，其所言所记当属可信。另一方面，康熙四十七年，和素曾奉敕纂成《清文鉴》一书，而《金瓶梅》的满文译本刊印于康熙四十五年，其序言的刊行时间则与《清文鉴》的成书时间相同，二者的编纂和翻译时间相距较短，期间必有关联。王汝梅先生在和候忠义先生合编《金瓶梅资料汇编》一书时，曾经从赵则诚先生处借得满文本《金瓶梅》，并请刘厚生先生将满文序文译成汉语，认为该序言表明译者即是和素。<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 但满文本《金瓶梅》序言中，介绍的主要是该书的故事梗概，明确指出了该书的劝戒之意，并有“是以令其译之”，以及“余趁闲暇之时作了修订”等语，但由于序言本身缺乏作者，因而此处所说的“其”（即译者）系指谁，且该译者又是受“令”于谁等，皆成疑问。然而，满文本《金瓶梅》确系译自崇祯本《金瓶梅词话》，同时参照了张竹坡的《金瓶梅》点评本，这一点已成共识。众所周知，张评本《金瓶梅》刊刻于康熙三十四年，其底本同样是崇祯本《金瓶梅词话》，而满译本《金瓶梅》成书于康熙四十五年，前后相距十三年。<br /> <br /> However, the preface of the Manchu text Jin Ping Mei mainly introduces the story outline of the book, It clearly points out the meaning of the book's admonition, and has the words &quot;to make it translated&quot; and &quot;I revised it in my spare time&quot;. But due to the lack of author in the preamble, It is doubtful who is the &quot;Qi&quot; (the translator) refers to here, and whose &quot;command&quot; the translator has received. However, the Manchu text Jin Ping Mei is indeed translated from Chongzhen's Jin Ping Mei CI Hua, and also refers to Zhang Zhupo's comment on Jin Ping Mei, which has become a consensus. As we all know, Zhang Ping's Jin Ping Mei was published and engraved in the 34th year of Kangxi, and its base copy is also Chongzhen's Jin Ping Mei CI Hua, while the Manchu translation of Jin Ping Mei was completed in the 45th year of Kangxi, 13 years apart.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:31, 29 October 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 在此期间，虽然该书的满文翻译到底缘起于何时，仍不得而知，但考虑到译者对于底本的比堪与研究，其翻译的过程势必绵长。三、《金瓶梅》翻译中的意识形态审查。不同于《三国演义》中“文不甚深，言不甚俗”的语言特点，《金瓶梅》中充斥着大量情色描写。<br /> <br /> During this period, although the exact origin of the Manchu translation of this book remains to be find, considering the translator’s comparison and research on the original, the process of translation is bound to be long. Third, the ideological review in the translation of Jin Ping Mei. Different from the Romance of The Three Kingdoms, in which the writing is not too abstruse and the words are not vulgar, Jin Ping Mei is flooded with erotic descriptions.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 02:39, 29 October 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 同时，虽然《金瓶梅》的满文译本最终成书于康熙年间，但统治者对于此书的翻译讳莫如深，这一点也明显不同于《清实录》等文献中关于清初诸帝好读《三国演义》，并敕译此书的历史现实。态度上的前后转变，其中必有起因。正如丁原基在《清代康雍乾三朝禁书原因之研究》中所说，清代各朝之所以频兴文字狱，其中原因虽不尽相同，但亦必有之。例如，康熙初年，明朝遗老怀故国之思者甚多，其所撰作品自然入禁毁之列。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 康熙仙逝，雍正得其帝位，然而由于朝野疑窦重重，政权未稳，朝廷对于舆论也倍加留心。乾隆年间，虽然朝廷奉敕开设四库馆，博取奖励学术的美名，但禁书之苛刻同样无出其右。如康熙朝初期，由于圣祖表彰理学，故而御纂朱子全书，以及群经性理诸编。<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 康熙二十五年，上谕礼部及翰林院，指出经学史乘务必以“修齐治平，助成德化者方为有用”，而“有乖经术，异端邪说”，则概不准录。即是在此背景下，南怀仁的《穷理学》译本因为实属“诡言邪说”、“语既不经”，也遭到禁毁。此次遭到禁毁的《穷理学》二书译成于康熙二十二年，共六十卷，由南怀仁于同年八月进呈御览。<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 所谓《穷理学》，用徐宗泽的话说，便是“论理学”，该书或译自亚里士多德哲学中的某一部分，或续译傅汎际（Francois Furtado）、李之藻合译的《名理探》。南怀仁在进呈此书译本的奏折中指出：进穷理学之书，以明历理，以广开百学之门，永垂万世事。窃惟治历明时，为帝王之首务；今我皇上治历明时，超越百代，如太阳之光，超越诸星之光。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 然盖历法有属法之数，有立法之理，设惟有其法之数，而无其法之理，即如人惟有形体，而无灵性，亦如诸天惟有定所，而无运动之照临焉。夫历理为诸星恒动定规之所由，如泉源为水流之之所自也。……今我皇上之治历，已为全备，其书则有永年历表，有灵台仪象志，有诸历之理指一百五十余卷。<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 历典光明，可谓极矣。然臣犹有请者，非为加历理之内光，惟加历理之外光，将所载诸书之历理，开穷理之学，以发明之，使习历者知其数，并知其理，而后其光发见于外也。《穷理学》虽然翻译了亚里士多德的演绎推理等理论，但它也翻译了古希腊的自然哲学内容，以及近代西方的科学知识，因而并非专门的逻辑学译著。<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 《影响中国近代社会的一百种译著》中，曾有人将《穷理学》看作《名理探》的补译，认为南怀仁翻译此书，只是为了证明“目的论”这一经院哲学中的基本概念，这一观点显然值得商榷。《穷理学》译本中，固然摄入了逻辑学、方法论等形而上学的内容，但同时也摄入了力学、数学等自然科学知识。上文中，南怀仁借进呈《穷理学》译本之际，极力宣陈修历的重要性，并将“穷理学”看作“百学之宗”，认为它有如砺石，可以之试真；有如蘑堪，可以之订非；有如眼目，可以之明悟。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 概言之，便是“诸学之首需者”。康熙二十二年，《穷理学》完成编译，同年八月二十六日进呈康熙皇帝。康熙帝御览此书后，曾降旨礼部和翰林院，敕令其“会同详看议奏”，但士大夫们经过议复之后，不少人对此抱持异议，其中甚至有强烈抵触者，因而康熙帝只能将此书译本退还南怀仁。<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 格物致知的书籍尚且如此，诲淫诲盗的小说更不用说。仍以《金瓶梅》的满文翻译与传播接受为例，即可知此。众所周知，大清立国之后，虽然制度上有不少因袭明代之处，但文化政策整体偏紧。<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 康熙年间，由于皇帝热衷儒学，后又在汉官劝谏下将兴趣引导至理学方向，因而对君德圣学、政教纪纲等，尤为重视。康熙九年，圣祖颁布《圣训十六条》，强调教化为先，而非法令为亟，其中便对所谓“近见风俗日敝，人心不古”的情形进行训斥。为此，康熙帝敕令内、外文武各官，务必“敦孝弟以重人伦”，“黜异端以崇正学”，“明礼让以厚风俗”，要求他们“督率举行”。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 康熙三十九年，圣祖亲征塑漠蒙古凯旋，并在太学立碑，其中又强调“以文德化成天下”的重要。康熙四十一年，圣祖颁布《训饬士子文》，再次声明“隆重师儒”、“厘剔弊端”、“务期风教修明”。上述谕令皆发生在满译本《金瓶梅》成书之前，无疑会对后者产生重要影响。<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 康熙五十三年，上谕诸臣，指出“正人心”、“厚风俗”与“治天下”之间的关系，要求崇尚经学，严禁小说淫词。为此，朝臣奉旨议定条例，规定坊间一切小说淫词，务必悉数查绝，并将板片书籍予以销毁，违者从重治罪。在清廷严厉的禁书背景下，《金瓶梅》及其满文译本将会遭受何种命运，便不得而知。<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 自太祖朝以来，清初翻译汉文古典小说，皆以教化为主，而以文学性为次。统治者寄望于翻译的不是文学的审美作用，而是正确的价值观念和人伦纲纪思想。换言之，通过翻译，塑造道德，规范秩序，实现向善求真。<br /> <br /> Since the Taizu Dynasty, the translation of Chinese classical novels in the early Qing Dynasty has mainly focused on enlightenment, partially on literariness. The rulers think that the purpose of translation is not for literary aesthetic，but for the establishing of correct values and ethics. In other words, through translation, we can shape morality, standardize order and realize the pursuit of goodness and truth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:56, 28 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 而《金瓶梅》的翻译显然不具备以上作用，它既不像《四书》、《五经》的翻译那样能够启迪心性，荡涤灵魂，又不像《三国演义》般能够探求兵略，维护社会稳定。虽然《金瓶梅》中过于露骨的文字描述使得它不适合翻刻、刊行，但其满文译本最终仍得以成书，并流传于世，其中原因固然有多种可能，但统治者的首肯或默许必是其中之一。如黄润华在《满文翻译小说述略》中所说，满译本《金瓶梅》的问世，不论其译者为谁，或和素，或徐元梦，必定是获得了特别的许可，因而才能译成满文并刊刻行世。<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 也只有得到最高统治者的默允，才不致因为擅自翻译刊印而受到惩处。事实上，早在顺治九年，清廷即出台明令，严禁翻刻琐语淫词。康熙二年，圣祖重申此禁，对淫词小说的利害关系晓之以理。<br /> <br /> Only being granted the permission of the supreme ruler, can they free away from punishment for translating and printing obscene novel without authorization. In fact, in the ninth year of the Sun Zhi Period, Qing government issued public proclamation to prohibit translating obscene words. In the second year of Kang Xi Period, the emperor Kang Xi reaffirmed this order, which enabled the public to know the dangers of obscene novels.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 05:24, 28 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 然而，由于大清入关之初，全国尚未完成一统，统治者的政策重心在于武力征伐和国家统一，为此便需要笼络人心，因而朝廷对于汉族小说及其翻译并未有多大偏见。昭梿在《啸亭杂录》中说，和素翻译绝精，由他所翻译的《金瓶梅》、《西厢记》等书广受好评，所谓“人皆争诵”，即可说明此点。康熙年间，虽然朝廷加大了对于淫词小说的禁毁，但大体而言，自顺治元年至康熙二十二年之间，由于朝廷文禁的重点在于政治倾向显著的作品，因而对于琐语淫词类小说的禁毁和惩处，影响较小。据石昌渝考证，清初小说中被朝廷查处论罪者，仅有两部，即《无声戏二集》和《续金瓶梅》。<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 但需要指出的是，《续金瓶梅》之所以获罪，其原因不在于它续写《金瓶梅》人物在所谓“后世”中的混乱生活，而是因为它将满族的发祥地描写为人、兽同居同食的野蛮地。因而，清初之际，朝廷对于淫词小说的接受，以及对于小说创作的限制，整体上仍然较为宽松。而《金瓶梅》的翻译、成书乃是康熙朝中后期的事，此时的朝廷对于“端风俗、正人心”有了日益深刻的认识，因而不仅强化了思想控制，而且加强了对于小说翻译与小说创作的管制。<br /> <br /> But what needs to be pointed out is that the reason why The Sequel of Jin Ping Mei was convicted is not because it continues the chaotic life of the characters in Jin Ping Mei in the so-called &quot;later generations&quot;, but because it describes the birthplace of the Manchu as a barbaric place where people and animals live and eat together. However, at the beginning of the Qing Dynasty, the government 's acceptance of pornographic novels was relatively high and the restrictions on novel creation was still relatively loose on the whole. While the translation and completion of Jin Ping Mei was in the middle and late reign of Kangxi. At that time, the imperial court had an increasingly profound understanding of &quot;stick to the customs and purify people's hearts&quot;, which not only strengthened the ideological control but the regulation of novel translation and creation.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 11:50, 28 October 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 至乾隆初年，《金瓶梅》与《水浒传》等书因为诲淫诲盗的原因，又被“久干例禁”。满洲政权兴起于白山黑水之间，在其一路开疆辟土，驰骋向前的过程中，虽然统治者反复高唱“满汉一体”，但相关的政治、文化实践表明，这一说法不过是政治口号。作为满清政权恪守不变的政策，“首崇满洲”既是统治者立法、行政的基本原则，又是统治者处理民族关系、民族事务的圭臬。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 终清一朝，统治者始终坚持满洲之道，固守满洲本位，崇尚满族特权，维护满洲的典章制度和文化特征。对统治者而言，传承与发展民族文化的重要性不言而喻，它不仅关系到国家政权的性质和满族民族的凝聚力与向心力，而且关系到满族统治集团的优势地位、特殊利益，乃至满族作为民族共同体的生死存亡。为此，满清政府不仅长期坚持“国语骑射”的基本国策，而且通过书籍的审查与禁毁等极端措施，确保满族文化符号和思想传统的专制。<br /> <br /> In the Qing Dynasty, the rulers always adhered to the way of Manchu, insisted on Manchu standards, advocated Manchu privileges, and maintained Manchu institutions and cultural characteristics. For the rulers, the importance of inheriting and developing national culture was self-evident,which not only related to the Political Nature and the cohesion and solidarity of Manchu nation, but also related to the dominant position and special interests of Manchu ruling group, and even the survival of Manchu as a national community. Therefore, the Manchu government not only adhered to the basic state policy of &quot;national language and ride&quot; for a long time, but also ensured the despotism of Manchu cultural and ideological traditions by taking extreme measures such as censorship and prohibition of books.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 03:13, 29 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，统治者积极敕撰、敕译汉族书籍，虽然客观上吸收了汉族文化，但这些书籍的编纂与翻译亦如满洲文化的维护一样，只是满洲权贵巩固政权统治的策略与手段，一旦书籍的翻译与编纂有悖于统治者的主观期待，亦或是国家的统治之需，其审查与禁毁即在所难免。结语。作为除《三国演义》之外清初唯一刊印的汉文小说，《金瓶梅》的翻译与传播无疑离不开统治阶级的支持或者默认。<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《金瓶梅》满文译本的印行不仅说明清代禁书政策的失败，而且说明该政策的虚伪。一方面，所谓汉书的禁毁往往只是针对民间，而统治者尤其是国家君主则往往享有豁免。正如其它汉籍汉书的翻译一样，《金瓶梅》的翻译与刊刻不可能游走在国家法律和政府禁令之外。</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211027_homework&diff=125349 2021-10-29T07:40:59Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 或因祖父昔日微嫌，追念旧恶，必图报复，……诚恐朕之宗室，日流日下，不知前鉴，深用为忧，是以亟筹保全之道。若非立学设教，鼓舞振兴，循循善诱，安能使之改过迁善，望其有成。（鄂尔泰等，1985：310）上谕中，雍正帝明确阐述了设立宗学的前因后果，将其当作鼓舞人心，劝善惩恶的手段。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 其二，清代的旗学教育名目繁多，机构林立，其中不少仅教习满语、骑射等维护民族特质的科目，但教习满、汉翻译或者满、蒙翻译者也有不少，为国家培养了不少语言人才。创设八旗官学，令八旗弟子学习语言（满文、蒙文和汉文）、翻译和骑射等，既不失满洲特色，又增进民族交流，对呈现满洲特色的统治特征，扩大政权的参与基础等，皆有意义。众所周知，顺治时期，虽然清军已经入关，满清王朝渐趋形成，但有碍统治的许多问题仍未解决，如溃散以后的李自成余党、盘踞各地的地方势力、南明政权的继续存在，以及社会秩序的恢复与重建，种种难题使得满洲统治者不得不与汉人合作，与后者共同参与国家治理与制度重构。<br /> <br /> Second, there were many sorts and institutions of Manchu education in the Qing Dynasty, many of which only taught Manchu, riding and shooting and other subjects to maintain national characteristics, but there were also many Manchu, Chinese translation or Manchu and Mongolian translators, which trained a lot of language talents for the country. The establishment of the Eight Banners official school enables the Eight Banners' disciples to learn languages (Manchu, Mongolian and Chinese), translation, riding and shooting, which not only does not lose the characteristics of Manchu,but also enhances national communications.It is of significance to present the ruling characteristics of Manchu and expand the participation foundation of the political power. As we all know, during the Shunzhi period, although the Qing army had entered the Han and the Manchu and Qing Dynasty were gradually formed, many problems hindering the rule remained unresolved, such as the collapse of the remaining Party of Li Zicheng, the local forces entrenched everywhere, the continued existence of the Nanming regime, and the restoration and reconstruction of social order. Various problems forced the Manchu rulers to cooperate with the Han people, and Participate in national governance and institutional reconstruction with them.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 04:13, 24 October 2021 (UTC)<br /> <br /> Second, the Qing Dynasty’s banner education had many titles and institutions. Many of them only taught Manchu, riding and shooting and other subjects that maintained national characteristics, but there were also many people who taught Manchu, Chinese translation or Manchu and Mongolian translators. Many language talents have been trained. The establishment of the Eight Banners Official School allows the Eight Banners disciples to learn languages ​​(Manchu, Mongolian and Chinese), translation and riding and shooting, etc., without losing the characteristics of Manchuria, but also enhancing ethnic exchanges, presenting the characteristics of Manchuria’s governance, and expanding the basis for participation in the regime, etc. , It makes sense. As we all know, during the Shunzhi period, although the Qing army entered the Pass and the Manchu and Qing dynasties gradually formed, many problems that hindered the rule of the government remained unresolved, such as the collapse of the Li Zicheng Yu party, the local forces entrenched in various places, the continued existence of the Nanming regime, and The restoration and reconstruction of social order and various problems made the Manchu rulers have to cooperate with the Han people and participate in national governance and system reconstruction with the latter.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:55, 26 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男202120081478==<br /> <br /> 为此，便需要八旗人等具备多语种能力，一则为沟通政事，二则为学习汉制，这一点与官学的功能高度契合。加之康熙中期以前，汉族知识分子中对于异族政权无法释怀者不在少数，这些人具有明确的使命感，虽然表面上对满洲政权采取合作态度，心中却希望在统治者的支持下，维护、发扬汉族文化。而统治者为了巩固统治，虽然不得已在满、汉之间寻找平衡点，考量汉族士子和汉民利益，以免因失去民心危及政权稳定，但为了维护统治集团的特殊地位，又不得不牺牲汉人利益，而旗、民分治，创办官学，倡导国语骑射，正可以保持满洲的民族特质，抵御汉文化冲击。<br /> <br /> Therefore, it is necessary for the people of the eight banners to have multilingual ability, one is to communicate political affairs, the other is to learn the Han system, which is highly consistent with the function of the official school. In addition, before the middle of Kangxi, there were many Han intellectuals who could not let go of the alien regime. These people had a clear sense of mission. Although they ostensibly took a cooperative attitude towards the Manchu regime, they hoped to maintain and carry forward the Han culture with the support of the rulers. In order to consolidate their rule, the rulers had to find a balance between Manchu and Han, considering the interests of Han Scholars and Han people, so as not to endanger the stability of political power due to the loss of popular support. However, in order to maintain the special status of the ruling group, they had to sacrifice the interests of Han people. The national characteristics of Manchuria can be maintained by dividing the eight banners and the people, establishing official schools and advocating Manchu language, horse-riding and archery to resist the impact of Chinese culture.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:44, 26 October 2021 (UTC)<br /> <br /> <br /> Therefore, it is necessary for the people of the eight banners to have multilingual ability. One is to communicate political affairs, the other is to learn the Han system, which is highly consistent with the function of the official school. In addition, before the middle of Kangxi, there were not a few Han intellectuals who could not let go of the alien regime. These people had a clear sense of mission. Although they ostensibly took a cooperative attitude towards the Manchu regime, they hoped to maintain and carry forward the Han culture with the support of the rulers. In order to consolidate their rule, the rulers had to find a balance between Manchu and Han, considering the interests of Han Scholars and Han people, so as not to endanger the stability of political power due to the loss of popular support. However, in order to maintain the special status of the ruling group, they had to sacrifice the interests of Han people. The national characteristics of Manchuria can be maintained by dividing the eight banners and the people, establishing official schools and advocating Manchu language, horse-riding and archery to resist the impact of Chinese culture.<br /> --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 15:31, 26 October 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 总之，旗学之兴，乃是睦族敦宗，加恩八旗之举，客观上促进了民族交流，为朝廷广育人才。3.顺治以前的翻译人才培养与使用。清太祖、太宗年间，朝中通晓满、蒙、汉语者，不乏其人，如达海、额尔德尼和希福等，这些人多来自归附的海西女真，即扈伦四部（哈达、乌拉、叶赫、辉发）。<br /> <br /> In a word, the prosperity of Qi School is actually an act of the thriving of ancestry and the favor of Eight Banners, which objectively promotes the communication among nations so as to cultivate talents for the royal. 3. The cultivation and the employment of talented translators before Emperor Shuizhi. In the years of the Emperor of Qing Taizhu and Qing Taizhong, there were many people who got a good acquittance of the language of Man, Meng and Han in the imperial court, such as Da Hai, Etden, XiFu and so on. Most of them came from the affiliated Nuzhen of the west China sea, namely, the Four Horun tribes. (Hada, Wula, YeHe, and HuiFa).--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 02:41, 24 October 2021 (UTC)Chen Huini<br /> <br /> In a word, the prosperity of Qi School is actually an act of the thriving of ancestry and the favor of Eight Banners, which objectively promotes the communication among nations so as to cultivate talents for the royal. 3. The cultivation and the employment of talented translators before Emperor Shuizhi. In the years of the Emperor of Qing Taizhu and Qing Taizhong, there were many people who got a good acquittance of the language of Man, Meng and Han in the imperial court. For example ,Da Hai, Etden, XiFu and so on, Most of them came from the affiliated Nuzhen of the west China sea, namely, the Four Horun tribes. (Hada, Wula, YeHe, and HuiFa).--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:21, 27 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 由于地理位置特殊，民族互动频密，这些人养成了多语种能力，其中多数在朝廷充任翻译、文书、外交之职。例如，来自扈伦哈达部的硕色和希福兄弟，因兼通满、蒙、汉文字，一个奉命在文馆行走，另一个奉命出使蒙古诸国。硕色的长子索尼也因早承家学，兼通满、蒙、汉文字，在文馆办事。<br /> <br /> Because of special geographic location and frequent communication among nations, these people developed multilingual abilities and most of them worked as translator, amanuensis, and diplomatist in the imperial court. For example, Shuo Se and Xi Fu brothers from Hada were able to use Man, Meng and Han languages, so that one of them was recommended to work for the research institute of culture and the other was sent to visit Mongolia. Also, the big son of Shuo Se inherited his fathers job for the same linguistic ability.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 02:52, 22 October 2021 (UTC)<br /> <br /> Due to the special geographical location and frequent ethnic interaction, these people developed multilingual ability, most of them served as translators, clerks and diplomats in the imperial court. For example, Shuose and Xifu brothers from the Hulunghada tribe, because they were fluent in both Manchu, Mongolian and Chinese, one was ordered to work in the government office of the early Qing dynasty, and the other was ordered to go to the Mongolian countries. Shuose's eldest son Soni worked in the government office because of early family education and fluent in Manchu, Mongolian and Chinese. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:38, 25 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 随着国家政权的逐步扩大，内政外交的日益繁复，翻译与文书工作大幅增加，仅仅依靠归附者群体中的语言人才已然不够，自行培养势在必行。于是，天聪年间，朝廷规定八旗子弟循例读书，并令汉人中的儒生俊秀入文馆肄业。即便如此，因文馆官员政事冗繁，管理不善，八旗笔帖式及文馆臣僚中，通晓翻译者仍不敷任用。<br /> <br /> With the gradual expansion of state power and the increasing complexity of domestic and foreign affairs, translation and paperwork increased dramatically, relying only on the language talents of the subordinate groups was no longer enough, and it was imperative to cultivate them on their own. Therefore, during the Tiancong period, the court stipulated that the eight banners' children should study as a rule, and made the Confucian scholars among the Han population to enter the government office of the early Qing dynasty to study. Even so, because of the redundancy of the officials of the government office, the management was not good, and the one who is skilled in translating was still not enough to appoint among the eight banners and the bureaucrats of the government office.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:25, 25 October 2021 (UTC)<br /> With the gradual expansion of state power and the increasing complexity of domestic and foreign affairs, translation and paperwork increased dramatically. Relying only on the language talents of the subordinate groups was no longer enough, and it was imperative to cultivate them on their own. Therefore, during the Tiancong period, the court stipulated that the Eight Banners’ children should study as a rule, and made the Confucian scholars among the Han population to enter the government office of the early Qing dynasty to study. Even so, because of the redundancy of the affairs of government officials and mismanagement, the one who mastered translation was still not enough to appoint among the Eight Banners and the bureaucrats of the government office.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:12, 27 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 如天聪六年九月，书房（即文馆）秀才王文奎奏称：“至若翻译之笔帖式，在书房之通文理者，止恩国太一人。”（罗振玉，1989：329-330）礼部汉官王舜也以翻译人才不济为由，奏请“尽搜国中识汉字者”，“考其识见才调”，并“拣选实学秀才朝夕讲论”，认为只有这样才能使“今日之小榜什（笔帖式）”成为“后日之大榜什（巴克什）矣”。（同上：338）为缓解国家政务对于翻译人才需求的压力，太宗于天聪八年晓谕礼部考取举人十六名，从事满书、汉书、蒙古书的学习。<br /> For example, in the sixth year of Tian Cong, the reign title of Qing Dynasty, a scholar of the study, that is, the government official, Wang Wenkui submitted memorials to the throne: “As for the mention of Bi Tieshi engaged in translation, who were low-level civilian officials of Qing Dynasty, only En Taiguo was the one who thoroughly understood the unity and coherence of writing.” (Luo Zhenyu, 1989: 329-330) The Han officials in the Ministry of Rites, Wang Shun, also took the reason of lack of translation talents submitting to the throne for “did their best to search people who could recognize chinese characters”, “tested their knowledge and experiences” and “selected government officials who owned real quality to discuss day and night”. And he held the view that only in these ways could we made “Small Bang Shi ( Bi Tieshi) today” turned into “Big Bang Shi later (Ba Keshi)”. (Id. :338) In order to alleviate the pressure of national government affairs on the demand for translation talents, in the eighth year of Tian Cong reign title, Taizong, emperor of Qing Dynasty, gave explicit instructions to the Ministry of Rites to examine and select 16 candidates in the empirical examination who would engage in the study of books of Manchu, Han and Mongol.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 05:58, 27 October 2021 (UTC)<br /> <br /> For example, in December, the sixth year of Tian Cong, the reign title of Qing Dynasty, scholar of the study and government official, Wang Wenkui submitted memorials to the emperor: “As for translation in Bi Tieshi, only En Taiguo was the one who thoroughly understood the unity and coherence of writing.” (Luo Zhenyu, 1989: 329-330) For lack of translation talents, the Han official in the Ministry of Rites, Wang Shun, also appealed to the emperor for “do their best to search people who could recognize chinese characters”, “test their knowledge and experience” and “select government officials who owned real quality to discuss day and night”. He also held the view that only in these ways could we made “Small Bang Shi ( Bi Tieshi) today” turned into “Big Bang Shi later (Ba Keshi)”. (Id. :338) In order to alleviate the pressure of national government affairs on the demand for translation talents, in the eighth year of Tian Cong reign title, Taizong, emperor of Qing Dynasty, gave explicit instructions to the Ministry of Rites to examine and select 16 candidates in the empirical examination to engage in the study of books of Manchu, Han and Mongol.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 10:50, 27 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 崇德三年、六年，又两次考取举人十七人、生员一百零五人。此两次考试虽系满洲、蒙古、汉军“同为一榜”，但内容上却是“互考汉文、满文”，其取士额数虽少，却是朝廷招募翻译、文书人员的重要来源。以《辽》、《金》、《元》史的翻译为例，三书的满文译本于顺治元年进呈，因此而受赏者达十六人。<br /> <br /> In the third and sixth year of Chongde Emperor, 17 Ju Ren (a successful candidate in the imperial examinations at the provincial level) and 105 Xiu Cai (one woh passed the imperial examination at the county level) were enrolled. Though Manchu, Mongolia and soldiers of Han were on the same list in the two examinations, the content of examinations was mutual translation of language of Han ethnic and Manchu. The examination regime is the important means to recruit interpreters and clerical staff in despite of its few enrollment quota. Taking the translation of ''History of Liao Dynasty'', ''History of Jin Dynasty'' and ''History of Yuan Dynasty'' for example, the Manchu version of these three books were submitted in the first year of Shunzhi and the 16 people participating in this translation project granted a reward. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:36, 23 October 2021 (UTC)<br /> <br /> In the third and sixth year of Chongde Emperor, holding two examinations, 17 Ju Ren (a successful candidate in the imperial examinations at the provincial level) and 105 Xiu Cai (one who passed the imperial examination at the county level) were enrolled. Though Manchu, Mongolia and Han all took the two examinations, the content of examinations was mutual translation of language of Han and Manchu.This examination regime is an important means to recruit interpreters and clerical staff in despite of its few enrollment quota. Taking the translation of ''History of Liao Dynasty'', ''History of Jin Dynasty'' and ''History of Yuan Dynasty'' for example, the Manchu version of these three books were submitted in the first year of Shunzhi and 16 people participating in this translation project were granted a reward. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:56, 24 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 《清实录·世祖章皇帝实录》中，对此事的记载如下：赐大学士希福鞍马一匹、银四十兩；学士胡球、查布海、王文奎、员外郎刘弘遇、他赤哈比帖式能图、叶成格（又名宜成格）马各一匹、银三十兩；铿特、卜尔凱、卦尔察銀各四十兩；卞为凤、科尔科代、尼满銀各三十兩，硕尔格、刘朝卿、李允昌銀各二十兩。（鄂尔泰等，1985：49）上述十六人中，出身举人、生员者七人。<br /> <br /> In ''Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor'', this event was reported as follows: Grand Secretary Xi Fu was awarded a side horse and forty taels of silver; secretaries like Hu Qiu, Cha Buhai and Wang Wenkui and vice directors like Liu Hongyu, Ta chi ha bi tie shi neng tu and Ye Chengge (also called Yi Chengge) were respectively awarded a horse and thirty taels of silver; Keng Te, Bo Erkai and Gua Ercha forty taels of silver; Bian Weifeng, Kolkoday and Ni Man thirty taels of silver, Shuo Erge, Liu Chaoqin and Li Yunchang twenty taels of silver.(E‘ertai,et al,1985:49) Sixteen people mentioned above include seven ones who were Juren (one who is a successful candidate in the imperial examinations at the provincial level)or Xiucai(one who passes the imperial examinations at the county level).--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:21, 22 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 其中，查布海为天聪八年举人，胡球和王文奎为崇德三年举人，卞为凤为崇德六年举人，铿特为崇德三年生员（列二等），叶成格和科尔科代则为崇德六年生员，分列三等和一等。由于汉书翻译向来任重道远，朝廷格外重视，因而一部书籍译成之后，受赏者往往众多。如《洪武宝训》于顺治三年译成之后，受赏者更是多达一百零九人，受赏对象从大学士、学士、侍读，到笔帖式、他赤哈哈番、中书舍人，再到编修、检讨和誊录官不等，可见翻译职责之重。（中国第一历史档案馆，1989：308）<br /> Among them, Cha Buhai was the successful candidate in the imperial examinations at the provincial level in the eighth year of Tiancong, Hu Qiu and Wang Wenkui being the same candidate in the third year of Chongde, Bian Weifeng being the same as above in the sixth year of Chongde, Clante being scholar in the third years of Chongde (listed in the second class), Ye Chengge and Korkodai being the scholar in the sixth year of Chongde,(ranked in the third and first class). Because the work of translating Chinese classics has always been a great enterprise to run, the imperial court attached extra importance. Therefore, a book , the having been translated, many involed officers would receive the reward. Hongwu Baoxun, a historical book of Ming Dynasty, for instance having been translated in third year of Shunzhi, the people being rewarded was up to one hundred and nine, the rewarded object from the bachelor, scholar, royal tutor, bithesi clerk, the Chinese sherpa, to the editor, review and transcription officer, etc, from which we can see how heavy the translation duties was.(The First Historical Archives of China, 1989: 308)--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 13:37, 23 October 2021 (UTC)<br /> <br /> Among them, Cha Buhai was the successful candidate in the imperial examinations at the provincial level in the eighth year of Tiancong; Hu Qiu and Wang Wenkui , the same candidate in the third year of Chongde; Bian Weifeng, the same as above in the sixth year of Chongde; Kengte, the scholar in the third years of Chongde (listed in the second class); Ye Chengge and Keerkedai, the scholar in the sixth year of Chongde,(ranked in the third and first class). Because the work of translating Chinese classics has always been a great enterprise to run, the imperial court attached extra importance. As a result , the book ,having been translated completely, many involed officers would be rewarded. ''Hongwu Baoxun'', a historical book of Ming Dynasty, for instance having been translated in third year of Shunzhi, the number of people being rewarded was up to one hundred and nine, the rewarded object from the bachelor, scholar, royal tutor, bithesi clerk, the Chinese sherpa, to the editor, review and transcription officer, etc, from which we can see how heavy the translation duties was. (The First Historical Archives of China, 1989: 308)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 08:50, 25 October 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 清军入关后，朝廷对翻译人员，或者兼通满、汉文的官吏需求显著增加，旗人教化刻不容缓。为此，政府既允许宗室、大臣子弟在家读书，也鼓励其入国子监八旗官学肄业。然而，旗学教育虽系正途，但国家方举，用人之事如同在弦之箭，透过旗学培养翻译人才，缓不济急。<br /> <br /> After the Manchu army entered the Shanhaiguan Pass, the imperial court's needs of translators, or officials familiar with both Manchu and Chinese, increased significantly. The education of Manchu had become an urgent task. To this end, the government not only allowed the imperial clan and grand ministers’ children to study at home, but also encouraged them to enter the Imperial University &quot;Guozijian&quot;, the highest educational administration in Qing dynasty. However, although the education of Manchu was the orthodox way to be an official, training translators through the education of Manchu was a slow remedy that could not meet the urgency of selecting officials for the new regime.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 07:00, 22 October 2021 (UTC)<br /> <br /> After the Manchu army had entered the Shanhaiguan Pass, the imperial court saw a marked increase in the need of translators and officials proficient in both Manchu and Chinese. An education for the Manchus became urgent. Therefore, the government not only allowed homeschooling for the children of the imperial clan and ministers, but also encouraged them to study in the Imperial College. However, the Eight-Banner Official school, though being the official way of receiving education, failed to cultivate in a short term translators who were desperately needed by the new regime.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:24, 23 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 在此情形下，朝廷又允许八旗士子以荫生（类似汉代以来的“任子”制度，分恩荫、难荫，由皇帝特赐）、监生等资格，参加各部院衙门组织的职缺考试，如他赤哈哈番、笔帖式哈番、中书、库使等。顺治朝以后，由于世祖更加重视旗人教育，如顺治元年颁布圣谕，令京城满洲八旗各觅空房，立为书院，翌年又令四品以上京畿官员，以及在外三品以上官员子弟入国子监读书，并于九年设立宗学，教养宗室子弟，旗人读书风气日盛，知识储备渐趋完善，可充任用者随之增多，因而考试选才不可避免。<br /> <br /> Under the circumstances, the imperial court then approved that students of the Eight-Banner Official school could attend, as Jiansheng(students of the Imperial College) and Yinsheng(granted by the emperor, similar to the hereditary system by which the children of ministers succeed to the father’s post in Han dynasty), tests for vacancies in Yamen(government offices in ancient China), including such posts as Tachiha, Bitieshi, Zhonshu(different civil afficials) and Kushi. Shunzhi Emperor paid more attention to the education of bannermen during his reign. At the first year, an imperial dree was issued demanding that Eight-Banner Official schools across the nation set a room as the academy. And at the second year, he demanded that children of officials in the Capital and its Environs above the fourth rank and those of provincial officials above the third rank attend the imperial college. What’s more, at the ninth year, he set up education institutions for royal clansmen. As the education for bannermen was thriving and becoming more comprehensive, those who can be employed were on the rise. Hence selective tests became unavoidable. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:26, 23 October 2021 (UTC)<br /> <br /> Under the circumstances, the imperial court then approved that students of the Eight-Banner Official school could attend, as Jiansheng(students of the Imperial College) and Yinsheng(granted by the emperor, similar to the hereditary system by which the children of ministers succeed to the father’s post in Han dynasty), tests for vacancies in Yamen(government offices in ancient China), including such posts as Tachiha, Bitieshi, Zhonshu(different civil afficials) and Kushi. Shunzhi Emperor paid more attention to the education of bannermen during his reign. At the first year, an imperial dree was issued demanding that Eight-Banner Official schools across the nation set a room as the academy. And at the second year, he demanded that children of officials in the Capital and its Environs above the fourth rank and those of provincial officials above the third rank attend the imperial college. What’s more, at the ninth year, he set up education institutions for royal clansmen. Because reading atmosphere of bannermen gradually prosperous, and their knowledge reserve gradually perfect. The number of who can be employed is rising. Thus select talented people is inevitable.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 10:34, 27 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 顺治八年，经礼部议准，规定嗣后凡遇应考之年，均由内院会同礼部办理，分童试、乡试、会试，定生员额数一百八十人（满洲一百二十、蒙古六十），举人额数一百二十人（满洲五十、汉军五十、蒙古二十），进士额数六十人（满洲二十五、汉军二十五、蒙古十），并另由顺天府学政考取汉军生员一百二十人。考试内容上，无论乡试、会试，满洲、蒙古中的识汉字者均以考试翻译为主，即翻译汉字文一篇。（鄂尔泰等，1985：457）<br /> <br /> In the eighth year of Shunzhi, after the consultation of the Ministry of Rites, it was stipulated that the inner Court and the Ministry of Rites jointly handled the examination whenever there was an imperial examination year. The tests are divided into Boy trial, provincial examinations, and metropolitan examination. The number of students admitted by the examination is 180 (120 manchurians, the Mongolian people 60), the number of provincial graduate admitted by the examination is 120 (50 manchurians, Han 50 people, the Mongolian people 20), the number of Jinshi admitted by the examination is 60 (25 manchurians, Han 25 people, the Mongolian people 10). In addition, 120 han students were admitted by Shuntianfu. In terms of the content of the test, regardless of Boy trial, provincial examinations, and metropolitan examination, the people who know Hanzi in the Manchu and Mongol nationality mainly take the translation test, which is to translate an article of Hanzi.(Ortai etc., 1985: 457)--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 03:38, 23 October 2021 (UTC)<br /> <br /> In the eighth year of Shunzhi’s reign, it was discussed and approved by the Ministry of Rites that hereafter, whenever there was an Imperial Examination, the inner Court and the Ministry of Rites would jointly hold it. It was divided into Boy Trial, Provincial Examination, and Metropolitan Examination. 180 candidates (120 Manchurians and 60 Mongolians) could pass the Boy Trial; 120 candidates (50 Manchurians, 50 Han people, and 20 Mongolians) could pass the Provincial Examination; 60 candidates (25 Manchurians, 25 Han people, 10 Mongolians) could pass the Metropolitan Examination. In addition, 120 Han students were admitted via Shuntianfu Academy. In terms of the content, whether in Provincial Examination or Metropolitan Examination, those who knew Chinese character as Manchurians and Mogolians would mainly take the translation examination, which means they need to translate a Chinese text.(Ortai etc., 1985: 457)--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 09:53, 23 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 虽然本次办理的翻译考试并非后来的翻译科考，但其却是清初以来首次通过考试翻译，选拔旗人官员，为旗人提供了另一种进身、入仕之途。鉴于政权的性质和政治的现实，对旗人而言，无论是八旗满洲，还是八旗蒙古，要想留任京畿官职，往往必须兼通满、汉，或者满、蒙，以充翻译、缮写文书之用，这一点正是乡、会二试中考试翻译的缘由所在。顺治九年，礼部议准办理壬辰科会试，通过考试翻译的满洲、蒙古进士共计五十人，这些人比照汉人科举之例，被分别授予修撰、编修等职。<br /> <br /> Though it was not the translation examination in the Imperial Examination, yet the first time translation had been used to select Eight Banner officials since the beginning of Qing dynasty, which offered them another channel into authorities. In view of the nature of the regime and political reality, for Eight Banners, whether they were Manchuria or Mongolia, if they wanted to retain their official posts in the Capital and its Environs, they must know both Manchu and Chinese, or Manchu and Mongolian, so as to do translation and paperwork, which account for why translation was a subject in both the Provincial Examination and Metropolitan Examination. In the ninth year of Shunzhi’s reign, a total of 50 Manchurian and Mongolian scholars passed the translation examination in the Renchen Metropolitan Examination approved and held by the Ministry of Rites. These people were designated as compilers, editors and so on, according to the convention of Han Imperial Examination.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 08:50, 23 October 2021 (UTC)<br /> <br /> Though this translation exam was different from that of the Imperial Examination, it was the first time the Eight Banner officials were elected by examine translation, which offered them another way to authorities. Viewing the nature of the regime and political reality, for the Eight Banners, whether Manchuria or Mongolian, if wanting to retain their official posts in Beijing, they had to know any two languages among three languages to translate and write out paperwork, which was the reason of examine translation in both the Provincial and Metropolitan Examination. In the ninth year of Shunzhi’s reign, a total of 50 Manchurian and Mongolian scholars passed the examination. These scholars were honored with compilers, editors and so on respectively, according to the convention of Han Imperial Examination.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 02:22, 28 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 同年四月，吏科给事中高辛允具折，建议朝廷慎选庶吉士（翻译职官之一），以重名器。此事经内院议覆并奏准，决定从进士及第者中拔取汉人四十名、满洲与蒙古各二名，以及汉军四名，一体入“馆”（内弘文院庶常馆）读书。其中，汉进士中的部分学生被要求学习清文、清书，满洲、蒙古进士则需要学习汉书、汉语，其目的是为了应对“奏对讲读”，以及在兼晓满、蒙、汉文字之后，提升翻译能力。<br /> <br /> In April of that year, the officer Gao Xinyun prepared the memorial which suggested that the court should select officers of translation deliberately to emphasize the reputation. It was discussed, answered, and finally approved by the Adytum( the predecessor of the Cabinet), who decided to elect 40 Han scholars, 2 Manchurian scholars and 2 Mongolian scholars from those passing the he imperial examination, with 4 Han soldiers, to study at Guan together. Among these people, a part of Han scholars were asked to study Manchu language and books, and those of Mongolian and Manchurian scholars to study Chinese language and books, which aimed to deal with the emperor’s questions and lectures, and to improve their ability to translate after knowing three languages.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:30, 26 October 2021 (UTC)<br /> <br /> Later in April, the supervising secretary Gao Xinyun presented an amanuensis to the court emphasizing the importance of Shu Jishi(a kind of translator) thus suggesting a strict selection. After discussion, the Adytum ( the predecessor of the Cabinet) decided to elect 40 Han scholars, 2 Manchurian scholars and 2 Mongolian scholars from those passing the he imperial examination, with 4 Han soldiers, to study at Guan together. Bedsides, some Han scholars were required to learn Manchu characters and books, while Mongolian and Manchurian scholars to study Chinese language and books. It was an reaction to the Emperor’s questions and lectures, and aimed at improving translation ability after grasping those characters.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:49, 26 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 在顺治朝两科翻译考试（八年、十一年乡试，以及九年、十二年会试）中，虽然出身旗学的举人和进士人数已无从详考，但中式者中确有供职于各部院衙门，职掌翻译和处理满、汉文书者，如乙未科满洲进士伊桑阿，初由礼部六品笔帖式授主事，后于康熙年间累迁至文华殿大学士兼吏部尚书。由于顺治年间亦如太祖、太宗时期一样，统治者亟需了解汉族文化，汲取治国理政经验，同时安抚汉族民众，伊桑阿等经考试翻译获得进身者往往被分派至内三院，或其后改制的内阁与翰林院，或经皇帝钦定，或由部院议决，担任翻译汉籍的工作。如顺治十一年十月，大学士宁完我进呈《洪武大诰》，世祖遂命内院诸臣翻译进览。<br /> <br /> In two kinds of translation examinations (provincial examination in 1651 and 1654, metropolitan examination in 1652 and 1655)in the reign of Emperor Shunzhi, the number of the selected scholars from Qi culture was hard to verify. But some of them worked for different government offices, taking charge of translating and handling official dispatches. For example, Yi Sanga, Jinshi(a successful candidate in the highest imperial examinations) from Manchu, was firstly an officer appointed by the sixth-grade leader in theMinistry of Rites; then during the reign of Emperor Kangxi he was transferred to Wenhua Palace as a garde secretary and minister of Board of Personnel. Like the early period of Qing Dynasty, Emperor Shunzhi was eager to know Han culture and learn some arrangement strategies, comfort Han’s people at the same time. Therefore all the successful candidates passing translation examinations like Yi Sanga, were sent to translate Han classicals in Three Houses, or later established cabinet and Hanlin Academy by the Emperor or official apartments. In november of 1654, Ning Wanwo, grade scholar, presented the translation “Hong Wu Da Gao”. And the Emperor soon ordered all officials to read it. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:33, 23 October 2021 (UTC)<br /> <br /> In two kinds of translation examinations (Provisional Examination in 1651 and 1654, Metropolitan Examination in 1652 and 1655)in the reign of Emperor Shunzhi, the number of the selected scholars from Qi culture was hard to verify. However, some of them worked for different government offices, taking charge of translating and handling official documents. For example, Yi Sanga, Jinshi(a successful candidate in the highest imperial examinations) from Manchu, was firstly an officer appointed by the sixth-grade leader in the Ministry of Rites; then during the reign of Emperor Kangxi he was transferred to Wenhua Palace as a garde secretary and minister of Board of Personnel. Like the early period of Qing Dynasty, Emperor Shunzhi was eager to learn Han culture and experience in governance, comfort Han’s people at the same time. Therefore all the successful candidates passing translation examinations like Yi Sanga, were sent to translate Han classics in Three Houses, or later established cabinet and Hanlin Academy by the Emperor or official apartments. In November of 1654, Ning Wanwo, grade scholar, presented the translation “Hong Wu Da Gao”. And the Emperor soon ordered all officials to read it.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:52, 24 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 又如顺治十五年五月，“九卿”（清代上谕中常用“六部九卿”之称，虽无明确规定，但通常指都察院、大理寺、太常寺、光禄寺、鸿胪寺、太仆寺、通政使司、宗人府，以及銮仪卫等九个机构的行政长官）等会同议决国子监书籍一事，要求将《十三经》、《二十一史》等书各印一部，收藏于国子监内，并要求将其“俱翻译清书，以昭同文之盛”，虽然此二者的翻译在动因上明显不同，但由此可知朝廷对于翻译之重视。（同上：915）4.康熙年间的译才取用与汉书翻译。<br /> <br /> For example, in May of the fifteenth year of the reign of Emperor Shunzhi, &quot;nine ministers&quot; (Though there was no explicit rules, &quot;six departments and nine ministers&quot; referred to nine institutions and their chief executives in accordance with practice and the nine institutions included Department of Supervision, Dali Temple（today's Supreme Judicial Court）, Taichang Temple(in charge of rituals passed from ancestors )Guanglu Temple(in charge of sacrifice)Honglu Temple(in charge of foreign affairs and protocols)，Taipu Temple(in charge of carriages and horses), Office of Transmission(in charge of conveying suggestions or appeals from people and officials to the emperor), Zongrenfu (in charge of the register of the emperor's nine generations of relatives) and the Imperial Procession Guard) and et al discussed and decided on matters about books in the Imperial College. The officials required that the Thirteen Confucian Classics and the Twenty-one Books of History be printed and collected in the Imperial College. They also requested that all translators should translate the books of Qing Dynasty, showing the unity of language. It can be seen that the royal court attached great importance to translation in spite of the obviously different motives of the two requirements. (ditto:915) 4. It was not until the reign of Emperor Kangxi that books of Han Dynasty were tranlated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:11, 24 October 2021 (UTC)<br /> <br /> For another example, in May of the 15th year of Shunzhi, the &quot;Jiuqing&quot; (commonly known as &quot;six Jiuqing&quot; in the imperial edict of the Qing Dynasty, although there is no clear provision, it usually refers to the chief executives of nine institutions, such as the ducha academy, Dali Temple, Taichang Temple, Guanglu Temple, Honglu Temple, Taipu Temple, the general political envoy, the Zongren mansion, and Luan Yiwei), and others jointly decided on the issue of the books of the Imperial College and requested that the thirteen classics Twenty one histories and other books were printed respectively and collected in the Imperial Academy, and it was required to &quot;translate all the Qing books to show the prosperity of the same text&quot;. Although the two translations were obviously different in motivation, it can be seen that the imperial court attached great importance to translation. (ibid.: 915) 4. The translation in Kangxi period was similar to that in Chinese.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 07:40, 29 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 有清一代，由于“翻译之事，大有关系”，统治者都很重视。（马齐等，1985：275）如康熙帝认为，旗人供职于各部院衙门，如兼通满、汉文义，精通翻译，则料理部院事务时，便无不能。而挑选内阁、翰林院官员，也需“博通汉文，善于翻译之人，方为有用。”（中国第一历史档案馆，2009：1297，1329 ）During the Qing Dynasty, the rulers attached great importance to translation because they think that &quot;if the translation has been well done, the whole country can also be well ruled&quot;. (Ma Qi et al., 1985:275) For instance, Emperor Kangxi thought that the Manchu officials worked in various ministries and offices all around the country, if he was proficient in both Manchu and Chinese, and was proficient in translation, he could handle all the affairs of ministries and offices. The selection of Cabinet and Imperial Academy officials also requires &quot;people who are proficient in Chinese and good at translation.&quot; (Chinese First Historical Archives, 2009:1297,1329)--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 07:38, 29 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 既然翻译公文尚且如此，翻译汉籍更毋庸说。如康熙四十五年十月，圣祖对《清太宗实录》纂修过程中朝鲜表文的翻译颇为不满，认为其满、汉文义皆不相符，因而差员苦心寻释，两年后终于“将文义完美”。（马齐等，1985：275）康熙五十一年三月，圣祖再次提及此事：昔太宗皇帝时， 朝鲜国进表，原无不恭之语，翻译官意欲啟衅，故将表文翻错，以致问罪往征。<br /> Since the translation of official documents is so important,let alone the translation of Chinese works.For example,in October of the 45th year of the reign of Emperor Kanfxi,the Emperor was very dissatisfied with the translation of the North Korean memorial in the compilation of the Records of Emperor Taizong of the Qing Dynasty.He thought that the translation was not consistent with the meaning of Manchu and Chinese characters,so he sent members to look for the interpretation and finally ‘prefect the meaning of the text’after two years.(Ma Qi and others, 1985:275).In March of the 51st year of Emperor Kangxi’s Reign,the emperor mentioned this matter again:During the reign of Emperor Taizong,there was no disrespectful words when the North Korean submitted a memorial,but the translator deliberately mistranslated the memorial in order to provoke a quarrel.As a result,he was published.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 08:10, 23 October 2021 (UTC)<br /> <br /> The translation of official documents is so important,let alone the translation of Chinese books.For example,in October of the 45th year of Kangxi,the Emperor was very dissatisfied with the translation of Korean memorial during the process of editing ''Records of Emperor Taizong of the Qing Dynasty'', and he thought that ithe translation was not consistent with the meaning of Manchu and Chinese characters. So he sent people to seek the interpretation and finally ‘prefected the meaning of the translation” after two years.(Ma Qi and others, 1985:275).In March of the 51st year of Kangxi, the emperor mentioned this matter again:During the period of Emperor Taizong,there was no disrespectful words when the North Korean submitted a memorial,but the translator deliberately mistranslated the memorial in order to provoke a quarrel.As a result,he was published.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:49, 27 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 后纂修《实录》，见彼表內汉文，与所翻满文，大不相同，始知当时翻译有弊。（同上：470）康熙时期的汉书翻译主要包括两部分，其中一部分是整理、刊行前朝译本，另一部分则是新译其它汉籍。而康熙帝对于旗人教育，以及翻译人才培养的重视，更是超越前人。<br /> <br /> ''Authentic Records'' was later edited. At that time people began to find out the errors in the translation, for wether literal or deep meanings of Chinese text are different from what is translated into Manchu language. (Ditto: 470) In Kangxi period, the translation of Chinese books mainly consists of two parts, one of which is to arrange and publish the versions by the former dynasty, the other one of which is to translate other Chinese books. Meanwhile, the Emperor Kangxi did a better job than previous emperors in terms of educating Manchu people and attaching importance on fostering translators.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:27, 27 October 2021 (UTC)<br /> <br /> ''Authentic Records'' was later edited. At that time people began to find out the errors in the translation, for either literal or deep meanings of Chinese text are different from what is translated into Manchu language. (Ditto: 470) During the reign of Kangxi, the translation of Chinese books mainly consists of two parts, one of which is to arrange and publish the versions by the former dynasty, the other one of which is to translate other Chinese books. Meanwhile, the Emperor Kangxi did a better job than previous emperors in terms of educating Manchu people and attaching importance on fostering translators.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:58, 27 October 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 康熙年间，朝廷设立的旗学颇多，不仅有康熙二十五年设立的景山官学，也有分设于不同时期的各地官学与义学。如康熙三十年，圣祖御设八旗义学，其后又将义学的设学地域不断扩大，并出台章程制度，规范义学的生员、教习、教学内容和考核方式等。虽然八旗义学的主要目的只是为朝廷培养初级人才，但翻译教学和翻译人才培养仍是其重要内容，因而义学中常设翻译教习，主要由笔帖式和翻译生员等担任。<br /> <br /> During the reign of Kangxi, the imperial court established many flag schools, including not only Jingshan official school established in the 25th year during the period of Kangxi, but also local official schools and free schools in different periods. For example, in the 30th year during the period of Kangxi, the emperor set up the Eight Banners free school, and then expanded the area of free school, and issued the constitution system to standardize the students, teaching, teaching content and assessment methods of free school. Although the main purpose of the Eight Banners free school is only to train primary talents for the imperial court, translation teaching and translation talent training are still its important contents. Therefore, the permanent translation teaching in the free school is mainly held by clerk and translation student.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:05, 26 October 2021 (UTC)<br /> <br /> <br /> During the reign of Emperor Kangxi, the imperial court initiated many Banner schools, including not only Jingshan Official School established in the 25th year during the Kangxi period, but also local official schools and free private schools at different times. For example, in the 30th year of reign, Emperor Kangxi set up the free private schools of Eight Banners, gradually expanded the scope of it and issued the constitution system to standardize the students, teachers, course contents and examination methods. The main purpose of these schools was only to train primary talents for the court, but translation teaching and talent training were of great importance. Therefore, the regular translation teachers in free private schools were mainly selected from clerical officials and translation students.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 15:49, 26 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 至乾隆时期，甚至对义学翻译教习的考选方式予以明确规定，要求考取八旗义学翻译教习，“由该旗将举、贡生员咨送”，并要求“择其年逾三旬，行无匪僻者。”（昆冈等，1963：23；柳海松，2017：24）学生学习的内容上，既有语言课程，也有文化课程，但汉文典籍的满文、蒙文译本也是必学内容，如《四书解义》、《性理精义》等，此外学生有时也需要翻译经义。又如康熙三十四年，应黑龙江将军萨布索奏请，圣祖同意在墨尔根设立旗学，从现任笔帖式中考选翻译明通、品行端方者，充当教习。<br /> <br /> During the reign of the Emperor Qianlong, the selection of translation teachers in free private school was explicitly stipulated, requiring earning relevant certifications in the Eight Banners. Candidates would be nominated by the Banner and finally recommended by senior licentiates. They were required to be over 30 and commit no crime.(Kungang, 1963: 23; Liu Haisong, 2017:24) In terms of learning content, there were both language courses and cultural courses, but Mongolian and Manchu translations of Han Classics were also compulsory courses, such as ''Comprehension of the Four Books'', ''Introduction of Neo-Confucianism'', etc. In addition, students sometimes needed to translate argumentation on Confucian classics. Another example was that in the 34th year of reign, at the request of General Sabuso of Heilongjiang, Emperor Kangxi agreed to set up a Banner school in Moergen and select from current clerical officials those who were proficient in translation and behaved with good morals to serve as teachers.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 14:59, 26 October 2021 (UTC)<br /> <br /> <br /> During the reign of the Emperor Qianlong, the selection of translation teachers in free private school was formally stipulated, requiring relevant learning experiences in the Eight Banners. Candidates should be nominated by the Banner and finally recommended by senior licentiates. And priority should be given to those who were over 30 years old and committed no crime.(Kungang, 1963: 23; Liu Haisong, 2017:24) In terms of learning contents, there were both language courses and cultural courses, but Mongolian and Manchu versions of Han Classics were also compulsory courses, such as ''Comprehension of the Four Books'', ''Introduction of Neo-Confucianism'', etc. In addition, students sometimes were required to translate argumentation on Confucian classics. Another example was that in the 34th year of Emperor Kangxi's reign, at the request of General Sabuso of Heilongjiang, the Emperor agreed to set up a Banner school in Moergen and select from current clerical officials those who were proficient in translation and behaved well to serve as teachers.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 02:29, 28 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 由于朝廷对于东北旗学向来格外重视，要求其确保民族特色，因而清语、骑射尤为重要。但即便如此，黑龙江八旗义学仍以翻译笔帖式教习汉书、汉字，由此可见旗学中翻译教育与人才培养的普遍性。虽然康熙中期以前，旗学学生的清语能力普遍较好，但欲使其精通翻译，以堪翻译汉籍资用，不能只是加强汉语能力，而令满语能力废弛。<br /> <br /> The teaching of Manchu language and riding and shooting was of great importance as a result of the fact that the central government paid immence attention to the schooling of the northeast flags. Despite that, the eights flags in Heilongjiang area were still committed to the instruction of Chinese books and characters by the way of translating. This showed that the training of translation and the cultivation of related talents prevailed among flags. During the first half of Emperor Kangxi' reign, students in flag schools were commonly equipped with excellent Manchu language. However, as for the translation of Chinese books, it was not enough merely to improve their Chinese, but also should enhance their own language.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:39, 24 October 2021 (UTC)<br /> <br /> The teaching of Manchu language and riding shot was of great importance as a result of the fact that the central government paid immence attention to the schooling of banner system in northeast China. Despite that, the gratuitous schools of banner system in Heilongjiang were still committed to the instruction of Chinese books and characters by the way of translating. This showed that the training of translation and the cultivation of related talents prevailed among banners. During the first half of Emperor Kangxi's reign, students in banner schools were commonly equipped with excellent Manchu language. However, as for the translation of Chinese books, it was not enough merely to improve their Chinese, but also should enhance their own language.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 09:56, 27 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 康熙中期以来，随着民族交流显著增多，旗人子弟习汉书的风气日盛，不仅妨碍了其习清书的意愿，而且也因其清语能力的消退影响了翻译。事实上，早在康熙十二年四月，圣祖便常常告诫侍臣，表达对于旗人学习清语的忧虑。圣祖所担心的并非此时的满人不知清语，而是嗣后因为满洲渐习汉语，可能会将满语遗忘。<br /> <br /> Since the middle term of Kangxi’s reign, more and more bannermen study Chinese as there has been a marked increase in ethnic exchanges. But this not only hampers the inclination for the study of Manchu language, but also affects the translation because of the decline of their Manchu language level. In fact, in the twelfth April of Kangxi’s reign, the emperor often admonished his courtiers and showed his concern about bannermen’s Manchu learning. What worries him is not that bannermen at this time don’t understand Manchu, but is that their descendants may forget Manchu for usual practice of Chinese in Manchuria.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:19, 27 October 2021 (UTC)<br /> <br /> Since the middle term of Kangxi's reign, more and more bannermen studied Chinese as there had been a marked increase in ethnic exchanges. But this not only hampered the inclination for the study of Manchu language, but also affected the translation because of the decline of their Manchu language level. In fact, in April 1673, Kangxi often admonished his courtiers and showed his concern about bannermen's Manchu learning. What worried him was not that bannermen at this time didn’t understand Manchu, but was that their descendants may forget Manchu for usual practice of Chinese in Manchuria.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:32, 27 October 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 圣祖认为，满、汉文义不乏相似，即便照字翻译，可通用者仍然很多，因而不致给今天的译者造成困难，但随着世易时移，后世子弟未必知晓，因而“差失大意”或“言语欠当”或许在所难免。（中国第一历史档案馆，2009：93）康熙的担心到了晚期以后得到应验，此时的八旗子弟清语能力普遍下降，不仅后生子弟“竟忘满语”，而且“老成旧耆”者，也有语音不正、字句失落的情况，导致翻译中误译、错译丛生，与“先年老人所翻之语不独恰当，（而且）真有奇处”的局面，已不可比拟。（张玉书、允禄等，1983：7 ；中国第一历史档案馆，2009：2271）<br /> <br /> Kangxi thought that the meaning of Manchu language and Chinese has similarities, even translating these words word by word, the universal word had occupied a lot, therefore, it won’t cause any problems to the translators at that time. However, with the time went on, the later generation won’t be fully know these words, so that the lack of meaning or the improper words couldn’t be avoided. ( The First Historical Archive of China, 2009:93) Kangxi’s worry had been confirmed in his later days. At that time, Snuff Pots’ ability of knowing Manchu language had been decreased. Not only did their following generation forget the Manchu language, but also some of the old people had wrong pronunciation and the lack of words and sentences. Both of the two situations had led into the mistranslation, which didn’t suit the translation of the former people, and had an odd situation. The whole translation couldn’t be compared with the former one. ( Zhang Yushu, Yunlu, 1983:7; The First Historical Archive of China, 2009:2271) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:24, 23 October 2021 (UTC)<br /> <br /> <br /> Kangxi thought that the meaning of Manchu language and Han language has similarities.Even translating works word by word, the universal words had occupied a lot.Therefore, it won’t cause troubles to translators now. However, as time flied, the later generation won’t be fully know these words, so that the misunderstanding of meaning or the improper translation couldn’t be avoided. ( The First Historical Archive of China, 2009:93) Kangxi’s worry had been confirmed inthe later period. At that time, Snuff Pots’ Manchu language ability had been decreased to a great extent. Not only did their following generation forget the Manchu language, but also some of the old people had wrong pronunciation and lacked words and sentences. Both of the two situations had led into the mistranslation, which didn’t suit the translation of the former people,causing a strange situation. The whole translation couldn’t be compared with the former one. ( Zhang Yushu, Yunlu, 1983:7; The First Historical Archive of China, 2009:2271) --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 12:36, 25 October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 5.雍、乾二朝关于翻译人才培养的调整与改革。雍正朝初期，礼部遵圣谕拟调整旗学的办学方针，强化学生的满、汉语等多语种能力，即是因应时势之举。如《大清会典（雍正朝）》中说，雍正二年，朝廷对国子监八旗官学的管理进行改革，要求依学生的学习科目，调整其学习重点。<br /> <br /> The adjustment and reformation about translation talents in Yong Dynasty and Qian Dynasty :In the early Yong Dynasty ,Li Apartment created some measurements to strengthen students’ multilingual abilities according to Emperor’s command, which are called policies conforming to the historical trend of time.For example,Qing Reign said that government reform management of Eight Banners Academic in the Imperial College in YongZheng 2th year, which change the major points of studying according to student’s subjects.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 12:29, 25 October 2021 (UTC)<br /> <br /> 5. Adjustment and reform of translation talent training in The Yong and Gan dynasties. In the early years of Yongzheng Dynasty, the Ministry of Rites decided to adjust the educational policy of banner learning and strengthen the students' multilingual abilities such as Manchu and Chinese in accordance with the situation. As stated in the Qing Dynasty (Yongzheng Dynasty), in the second year of Yongzheng, the imperial court reformed the management of the eight Banners of the Imperial Academy, requiring students to adjust their learning priorities according to their learning subjects.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 05:29, 27 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 具体来说便是，习满文者，以书写本折字画为主；习文章者，以讲论圣贤经传为主；习翻译者，则以熟翻《古文渊鉴》、《大学衍义》等书为主。教育方式的分流发展，既可以令培养目标更趋明确，也可以强化培养的专业性与针对性。然而，鉴于翻译科目自身的特殊性，学习者不宜为“幼稚之人”，而必须是年龄稍长，且资性聪敏者，如此才能保证学习效果。<br /> To be specific, those who are proficient in writing Chinese calligraphy and painting are given priority to writing this calligraphy and painting; Xi article, to talk about the sages mainly; For those who are familiar with translation, they mainly read guwenyuan Jian and Xueyan Yi. The diverging development of educational methods can not only make the goal of training more clear, but also strengthen the professionalism and pertinence of training. However, in view of the particularity of translation, learners should not be &quot;naive&quot;, but should be older and intelligent in order to ensure the learning effect.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 05:27, 27 October 2021 (UTC)<br /> <br /> Specifically, those who study Manchu mainly write calligraphy and paintings; Those who study articles mainly give lectures on the scriptures of sages; As a translator, he is mainly familiar with books such as ''guwenyuanjian'' and ''University Yanyi''. The diversion development of educational methods can not only make the training objectives more clear, but also strengthen the professionalism and pertinence of training. However, in view of the particularity of the translation subject itself, learners should not be &quot;naive&quot;, but must be older and intelligent, so as to ensure the learning effect.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 05:34, 27 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 于是，经国子监祭酒孙嘉淦条奏，并经康亲王崇安、果郡王允礼议覆，朝廷决定嗣后选取官学生，需以年龄区隔，令年幼者学满文，年龄稍长者学汉文。随后，又规定官学生中如有愿清书者，可由助教视其年岁稍长，且文义粗通，准其该学翻译，但若要拨入翻译馆，则必须“读过汉书”。（铁保等，1983：16 ）乾隆年间，朝廷进一步调整国子监八旗官学的培养方式，明确将其分为清、汉两途。<br /> Therefore, after sun Jiagan of imperial College made a toast to the wine, and after wang Chongan of Kangqin and Wang Yunli of Guojun, the court decided to select the official students according to their age, so that the younger students learn Manchu, while the older ones learn Chinese. Later, it was stipulated that if any official student was willing to study Chinese calligraphy, he or she could be allowed to study translation by the teaching assistant according to his or her age and rough meaning. However, if he or she wanted to be assigned to the translation library, he or she must have &quot;read Chinese calligraphy&quot;. (Tie Bao et al., 1983:16) During the Reign of Emperor Qianlong, the imperial court further adjusted the cultivation mode of the eight Banners of the Imperial Academy, explicitly dividing it into qing and Han dynasties.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:24, 23 October 2021 (UTC)<br /> <br /> Therefore, after the memorial was proposed by sun Jiagan, headmaster of Imperial Academy and approved by prince Kangqin wang Chong'an and prince Guojun inaccordance with the law, the court decided to select the official students according to their age, so that the younger students learn Manchu, while the older ones learn Chinese. Later, it was stipulated that any official student who was willing to study Chinese calligraphy could be allowed to study translation by the teaching assistants when he was getting mature and had a rough understanding of meaning of Chinese passages. However, if student wanted to be assigned to the translation college, he must have &quot;read books written in Chinese&quot;. (Tie Bao etc, 1983:16) During the reign of Emperor Qianlong, the imperial court further adjusted the cultivation mode of the Imperial Academy of Eight Banners, explicitly dividing it into two majors of Manchu and Chinese.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 08:22, 25 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 《钦定八旗通志》中说，八旗子弟选入国子监八旗官学后，前三年并不分途，而是一体专习经书，朝夕讲课。三年后，经监臣稽考，“材质聪颖、有志力学者”归入汉文班，分隶教习，而“年齿已长，愿学翻译者”则归入满文班，分隶助教，以专习翻译。（同上：10）国子监八旗官学的清、汉分途教学固然有其影响，但就清代旗学整体的翻译人才培养而言，亦谈不上冲击。<br /> <br /> It is said in the ''General Annals for Imperial Eight Banners'' that the descendants of the Eight Banners, after being selected into the imperial Academy of The Eight Banners, did not have separate courses in the first three years, but studied the classics together and gave lectures every day. Three years later, after an examination by the supervisor, &quot;intelligent and ambitious students&quot; were assigned to the Chinese language class and assisted in lecturing, while students who were &quot;mature and willing to learn translation&quot; would be assigned to the Manchu Class and acted as teaching assistants to specialize in translation. (Ibid:10) The separate teaching of Chinese and Manchu in the Imperial Academy of Eighth Banners had its significance but did not construct a shock toward the overall training of translation talents in the Qing Dynasty.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:51, 25 October 2021 (UTC)<br /> <br /> It is said in the ''General Annals for Imperial Eight Banners'' that the descendants of the Eight Banners, after being selected into the Eight Banners official school of Directorate of Imperial Academy, had no separate way in the first three years, but studied the classics together and attended classes every day. Three years later, after an assessment by the supervisor, &quot;intelligent and aspiring students&quot; were assigned to the Chinese class and assisted in lecturing, while students who were &quot;mature and willing to learn translation&quot; would be assigned to the Manchu Class and acted as teaching assistants in order to specialize in translation. (Ibid:10) The separate teaching of Chinese and Manchu in the Eight Banners official school of Directorate of Imperial Academy certainly had its significance but constructed no shock toward the overall training of translation talents in Qing Dynasty.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 01:21, 26 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 然而，乾隆帝接受孙嘉淦的奏议，同意改变官学之旧例，即官学中研习翻译者往往只是应考笔帖式，允许八旗官学生之归入汉文班者，不必专习《四书》，也可讲求经、史等有用之学，并每三年一次对其进行考试，“取其明通者，授为监生，由官学而升之太学。”（同上：10- 11）这一做法尽管可以拔擢旗学汉文班中的秀异者，获得入国子监深造的机会，却与旗学设立的初衷一定程度上相悖。《大清会典（雍正朝）》中说，八旗官学之设，“原欲清、汉兼优，精通翻译，备部院衙门补用，可任职事”，而孙嘉淦所奏不仅会造成旗学教育资源的浪费，而且会造成国家教育的制度扞格，容易诱使官学学生竞相钻研汉文，从而背离旗人根本。（叶高树，2012：141-142）<br /> <br /> However, Emperor Qianlong accepted Sun Jiagan's proposal and agreed to change the old practice of the official schools, that is, students in official schools of the eight banners were allowed to enter the Chinese class because students who studied translation were bithsis often by passing the examination in the official school. They did not have to study the Four Books, but could focus on useful classics about Confucianism and history. They took an examination every three years, and “those who were proficient would be awarded as the Imperial College Students and would be promoted from the official school to the Imperial College.&quot; (ibid.: 10 - 11) Although this measure could promote the outstanding students in the Chinese class of the Eight Banners School who could obtain the opportunity to further study in the Directorate of Imperial Academy, it was contrary to the original intention of the establishment of the Eight Banners School to a certain extent. According to Record of Laws and Systems of Qing Dynasty (Yongzheng Dynasty), the establishment of the official school for Eight Banners &quot;originally wanted to cultivate talents excellent in both Manchu, Chinese and translation, who could be the candidates for government employees.”However, Sun Jiagan's proposal would not only cause a waste of educational resources of the Eight Banners School, but also make the system of national education incompatible. What’s more, his proposal easily induced students in the Eight Banners School to delve into Chinese competitively, which was deviating from the foundation of the Eight Banners. (Ye Gaoshu, 2012:141-142)--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:01, 27 October 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 与放宽八旗官学生学习汉书不同，乾隆时期对于八旗清文学学习翻译之事，则提高了要求。清文学专以汉军为对象，主要教授清书、骑射和伦理，它的开设是衡量旗学教育普及程度的重要参数。雍正十二年，为了对清文学教习从严管理与考核，以形成教学压力，督促汉军子弟更好地学习清文和翻译，经部议准，出台了满教习考核之规定。<br /> <br /> <br /> Different from relaxing the rules for students of the eight Banners to study Han literature, the requirements for learning the Qing wen-Chinese translation of Qing literature were raised during the reign of the Emperor Qianlong period. Taking the Han Army as the object, the Qing Literature College mainly taught Qing books, horsemanship and archery and ethics. Its establishment was an important parameter to measure the popularity of banner education. In the twelfth year of the Emperor Yongzheng, in order to manage and assess the teaching of Qing literature strictly, so as to form teaching pressure and to urge the han Army to better learn Qing literature and the Qing wen-Chinese translation, the ministry approved the regulation of on manchu's teaching and learning assessment. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 10:02, 25 October 2021 (UTC)Liu Wei<br /> <br /> Different from relaxing the rules for students of the Eight Banners to study Chinese literature, the requirements for learning Manchu literature and the Manchu-Chinese translation were raised during the reign of the Emperor Qianlong period. Taking the Chinese soldiers as its object, the Manchu Literature mainly taught Manchu works, horsemanship and archery and ethics. Its establishment was an important parameter to measure the prevalence of Banner education. In the twelfth year under the reign of the Emperor Yongzheng, the ministry introduced regulations on strict teaching and examination assessment of Manchu learning, so as to form teaching pressure, urging Chinese soldiers to better learn Manchu literature and the Manchu-Chinese translation.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 00:29, 26 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 满教习的考核以三年为限，有头等、二等、三等之分，考核标准主要与教习子弟的考课有关。乾隆三年，朝廷对现行标准进行修订，出台了更为严格的规定。以“头等”为例，在雍正十二年的考核标准中，但凡子弟能考中翻译外郎、笔帖式者，其清书教习便能位列头等，其奖励方式与内容交部议叙。<br /> <br /> The assessment was limited to three years, ranking the first class, the second class and the third class. Its criteria were mainly related to the courses taken by the students. In the third year under the rein of Qianlong, the imperial court revised the current standards and issued more stringent regulations. Taking the &quot;first-class&quot; as an example, in the assessment criteria of the twelfth year under the reign of Yongzheng, students who could obtain the position of interpreter and bithesi in the examination, would be ranked first, the reward method and content discussed by the ministry.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 01:47, 22 October 2021 (UTC)<br /> <br /> The assessment is limited to three years, including first class, second class and third class. The assessment criteria are mainly related to the examination courses of the students. In the third year under the rein of Qianlong, the imperial court revised the current standards and issued more stringent regulations. Taking the &quot;first-class&quot; as an example, in the assessment criteria of the twelfth year under the reign of Yongzheng, students who could obtain the position of interpreter and bithesi in the examination, their Qing Shu teaching will be ranked first, and the reward method and content will be discussed by the ministry.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:06, 25 October 2021 (UTC)-<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 至乾隆时期，头等的考核标准在先有的基础上增加了“翻译生员”一项，但奖惩规定不变，仍为“交部议叙”。雍正年间关于“二等”清书教习的考核标准明显低于“头等”，其具体规定是“子弟虽未有考试之人，有能写清字楷书，并粗通翻译者”，其奖励则是“再留学三年”。但同样的是，这一标准经乾隆三年的修订之后，变成了“虽无考中之人，尚有能写清字楷书，并粗通翻译，及通晓清话者”。<br /> <br /> During the Qianlong period, the &quot;translator&quot; was added to the first-class assessment standard on the basis of the previous one, but the reward and punishment provisions remained unchanged, which were still &quot;submitted to the ministry for discussion&quot;. During the reign of Yongzheng, the assessment standard of &quot;second-class&quot; Qing Shu teaching was obviously lower than that of &quot;first-class&quot;. The specific provision was that &quot;Although the children did not have an examination, those who could write regular script and are proficient in translation&quot;, and the reward was &quot;Study abroad for another three years&quot;. But the same is that after the revision of this standard in the third year of Qianlong, it has become &quot;Although no one has passed the exam, there are still people who can write regular script, and are proficient in translation and Qinghua&quot;.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 23:59, 24 October 2021 (UTC)<br /> <br /> During the reign of Qianlong, the “translation student” was added to the first-class assessment standard on the basis of the previous one, but the provision of rewards and punishments remain &quot;upon the decision of the ministry&quot;. During the reign of Yongzheng, the assessment standard of &quot;second-class&quot; teachers of Manchu language were significantly lower than that of the &quot;first-class&quot;. It is specifically regulated that for those whose “students did not take the examination, but could write regular script of Manchu language and know a bit of translation”, the reward was “studying abroad for another three years”. However, the same assessment standard of the second-class developed into “no students had passed the exam, but could write regular script of Manchu language, know a bit of translation and are proficient in Manchu language” after revision in the third year of Qianlong. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 05:09, 26 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 二者对比，增加了“通晓清话”的内容，明显较之雍正朝更严。如果说雍、乾两朝关于“头等”、“二等”的考核标准只是些微调整的话，那么关于“三等”的考核标准则存在明显不同。其中，雍正朝的说法是“弟子止能写清字，并粗通清语者”，到了乾隆年间则成了“弟子并无粗晓翻译、清话，又不能缮写清字楷书”，后者再次凸显了对于翻译的重视。<br /> <br /> Compared with the former one, the mastering of Manchu language was added to the assessment criteria making them stricter than those in the era of Yongzheng Emperor. If the adjustments to Yongzheng's assessment criteria of the first class and the second class made during the reign of Qianlong were minor, then the adjustments to the criteria of the third class significantly differed from the former one. For instance, the third-class was referred as teachers whose students can only write and speak little Manchu language in Yongzheng's era. The criteria developed during the reign of Qianlong that the students of the third class know nothing about translation or Manchu language, and cannot write Manchu regular script. The latter assessment criteria once again highlighted the importance attached to translation.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:34, 24 October 2021 (UTC)<br /> <br /> In contrast, the addition of the 'knowledge of the Qing language' is clearly more stringent than in the Yongzheng period. If the assessment criteria for 'first-class' and 'second-class' were only slightly adjusted in the Yong and Qian periods, then the assessment criteria for 'third-class' were markedly different. For instance the term ’disciples who can write in Manchu and have a rough understanding of the Manchu‘ In the Yongzheng reign was changed to 'disciples who do not have a rough understanding of translation and Manchu, and who cannot write in regular script in Manchu' during the Qianlong reign, the latter again highlighting the importance attached to translation.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 04:59, 27 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 而且，关于“三等”清书教习的奖惩规定也有明显不同，其中雍正年间的规定只是轻描淡写的“拨回原处”，而乾隆时期则是“系现任笔帖式、闲散官充当者，即时交部查议，系废员充当者，即时驳回，永不叙用”，后者的惩处力度显然更大。值得注意的是，上述关于清书教习的考核标准及奖惩规定等，在雍、乾两朝的适用性并不一致。其中，雍正朝时期的办法是清文学教习一体适用，乾隆朝时期则特别针对汉军清文教习，其中原因与汉军清语能力普遍低下有关。<br /> <br /> Moreover, there is a clear difference in the regulations on the rewards and punishments for the &quot;third-class” of Qing Shu teaching staff, of which the Yongzheng period was lightly &quot;set back to the original place&quot;, while the Qianlong period was &quot;idle officials in the bithesi should be instantly investigated by the Ministry. For those who were ousted former staff should instantly be dismissed, and never to be used&quot;. The latter punishment was obviously more severe. It is worth noting that the above-mentioned assessment standards and regulations of rewards and punishments to the Qing book teaching were not consistent in applicability for the two reigns. Among them, the approaches of Yongzheng period were applicable to Qing literature teaching as a whole. While Qianlong' s particularly directed at the Qing language teaching to the Han army, for which was related to the generally low ability of the Han army in Qing language.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 27 October 2021 (UTC)<br /> <br /> Moreover，there was a great difference about the rewards and punishments for the &quot;third-class” of Qing Shu teaching staff between the reign of emperor Yong Zheng and the reign of emperor Qian Long，while the regulations of the former was just touch on lightly as“allocate to the original place”，the latter was“ idle officials in the bithesi should be instantly investigated by the Ministry. For those who were ousted former staff should instantly be dismissed, and never to be used&quot;，which was obviously more severe.It is worth mentioned that the test standard of the teachers of Qing books and the punishment and reward regulations were not in consistency about the adaptation between Yong and Qian dynasties.The method in Yong Zheng period was applicable to Qing literature teaching as a whole，while in Qian Long period，the method was aimed to the Qing language teaching to the Han army，the reason for which is related to the generally poor Qing language ability of the Han army --[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:02, 27 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 乾隆帝对待八旗官学和清文学的态度明显不同，他鼓励前者学习汉文，却要求后者保持满洲的民族本特质，这种政策的两面性说明统治者在旗学的问题上，尚未真正做到通盘考虑，因而政策缺乏一致性。但作为“夙善国语，于翻译深所讲习”的“十全”皇帝，乾隆帝既能洞悉旗学教育的不足，又能从落实清语与翻译教学的立场出发，对旗学教育的方针进行修改与完善。乾隆七年十二月二十一日，高宗御阅宗学试卷，发现汉文教习宗室子弟虽然已历数年，但“翻译诸卷亦属平常”。（中国第一历史档案馆，1998：827）<br /> <br /> Emperor Qian Long showed distinctly different attitudes toward royal official study and the literature in Qing dynasty，he encouraged the former to study Han language，but asked the latter to keep the national instinct of Man Zhou，and the two-sides policy showed that，the ruler didn‘t have a well- rounded consideration on the issue of the royal study，so the policy was lack of consistency.However，emperor Qian Long，as a versatile who is good at national language and is engaging in the translation institutions， he not only can discern the shortcomings of royal education，but also can he revised the policies of royal education at the aim of carrying out the teaching of Qing language and translation study.On December 21rst in the sevemth year of Qian Long‘s throne，when the emperor checked the test paper，he found that though the royal students had studied for years，they still had a “normal translation” when translating the books.（the first Chinese history archive，1998:827）<br /> <br /> Emperor Qianlong had showed quite different attitudes toward the official institutions in Eight Banners and the study of Manchu by encouraging the former to study Han language, while commanding the latter to keep ethnic traits of Manchu. The dual character of policy itself had manifested that the ruler did not have a well-rounded consideration on the issue of Manchurian education, hence it was lack of consistency. But as an Emperor who was &quot;always excellent in national language and had high attainments in tranlsation&quot;, Qianlong could not only discern the shortcommings in the education for Manchu, but also revise and improve the policy for it at the aim of carrying out the education of Manchurian language and translation. On December 21th, 1742, the 7th year under the reign of Qianlong, Qing emperor Gaozong checked the test papers of royal clan and found that the royal students had been educated in Han language for many years, yet their translation were still mediocre judged on those testing papers. (the First History Archives of China, 1998: 827)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 10:16, 27 October 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 乾隆十七年，上谕敕设世职官学，原因即是八旗世袭官荒怠清语和骑射。为了落实旗学设立之初衷，即以“清、汉兼优，精通翻译”为要，朝廷调整了部分旗学的教学重点，如乾隆二十一年裁减宗学汉教习九人，该设为翻译教习，并从翻译生员中选取适任者，担任圆明园学教习。（铁保等，1983：7；托津等，1994：6417）乾隆三十一年，朝廷在议准八旗官学的修业年限时，一并对官学生的考课做了要求，规定习翻译和清语者如不能在学习期满时，考取中书、库使、笔帖式等，都必须咨回本旗，并另挑差使。（铁保等，1983：12）<br /> <br /> In 1752, the 17th year under the reign of Qianlong, the Emperor had commanded to set up hereditary official institutions due to the fact that hereditary officials had neglected the study of Manchurian language, equitation and toxophily. The original intention of the education for Manchu is to train talents “excellent in both Manchurian and Han language, proficient in translation”. In order to achieve this, the court of Qing government had adjusted some academic focuses in Eight Banners. For instance, nine instructors who taught Chinese for royal clan were laid off in 1756, the 21th year under the reign of Qianlong, and replaced them with translation instructors selecting from translation students to teach in the Summer Palace. (Tie Bao et al., 1983:7; Tuo Jin et al., 1994: 6417). In 1765, the 31th year under the reign of Qianlong, the court had stipulated the length of study for imperial institutions in Eight Banners after discussing, and staked a claim to royal students’ tests--stipulating that those who learned translation and Mauchuria and failed to pass examinations for Zhongshu (cabinet minister), Kushi (storehouse commissioner-in-chief), Bithesi, etc. during the study period must be sent back to their own banners and took on other errands. (Tie Bao et al., 1983:12)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 02:27, 26 October 2021 (UTC)<br /> <br /> Another version: In 1752, the 17th year under the reign of Qianlong, the Emperor had ordered to set up hereditary official institutions because of the fact that hereditary officials in the Eight Banners neglected the study of Manchurian, equitation and toxophily. With the initial intention of implementing the Banner education, that is, to train talents “excellent both in Manchurian and Han languages, proficient in translation”, the court of government in Qing Dynasty had adjusted some academic focuses in the Eight-Banner educational system. For instance, nine instructors who taught Chinese for royal clan were laid of in 1756, the 21st year during the reign of Qianlong, and replaced them with translation instructors who were selected from translation students to teach in the Summer Palace. (The Bao et al., 1983:7; Tuo Jin et al., 1994:6417). In 1756, having discussed the issue of the length of study and staking a claim to royal students’ tests, the court stipulated that those who learned translation and Manchurian and failed to pass examinations for Zhongshu (cabinet minister), Kushi (storehouse commissioner-in-chief), Bithesi (clerical staff), etc. during the study period, must be sent back to their own banners and took on other errands. (Tie Bao et al., 1983:12)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 11:59, 27 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 至于学习的具体年限，则规定十八岁以下者以十年为期，这一规定为嗣后沿用。乾隆朝关于旗学教育的另一项改革便是“进学”。所谓“进学”是指旗学中的汉文班官学生经过一定的稽核或者考试之后，成绩优异者可升入国子监的办法。<br /> <br /> As for the specific period of study, it was stipulated that those under the age of 18 would have a 10-year-period study, which was also used in succeeding generations. Another reform of education in the Eight Banners in Qing Dynasty under the reign of Emperor Qianlong was “Jinxue” or “Entering School”, a special selection system. The so-called “Jinxue” referred to the method that the official students, with outstanding academic achievements, in Chinese Language Class in Banner education system, can be promoted to the Imperial Academy ( the highest educational administration in feudal China), after a certain audit or examination.<br /> <br /> As for the specific period of study, it was stipulated that those under the age of 18 would have a 10-year-period study, which was also used in succeeding generations. Another reform of the Qianlong dynasty on the education of banner school is &quot;into the school&quot;.（a special selection system） The so-called “Jinxue” referred to the method that the official students, with outstanding academic achievements, in Chinese Language Class in Banner education system, can be promoted to the Imperial Academy ( the highest educational administration in feudal China), after a certain audit or examination.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:38, 25 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 毫无疑问，“进学”办法的出台与朝廷一贯强调民族特质的政策颇有龃龉，但其所以成行，与统治者放宽八旗大臣子弟参加科试不无关系。如乾隆三十年，上谕内阁，指出八旗三品以上大臣子弟如国语娴熟，练习弓马，则遇考试之期时，可由其父兄自行奏明，一体入闱考试。但上谕同时规定，如果他们不潜心力学，于国语骑射又不专攻娴习，自然不如兼习文艺，兼收并进。（中国第一历史档案馆，1998：568）<br /> <br /> <br /> There is no doubt that the introduction of &quot;into the school&quot; approach and the court's consistent emphasis on the policy of national traits are quite at odds, but it has become a line, and the ruler relaxed the eight banners minister's children to participate in the examination is not unrelated. For example, the Qianlong 30 years, the bull cabinet, pointed out that the eight banners above the third grade minister's children such as skilled in the language, practice bow and horse, when the examination period, by their fathers and brothers to present themselves, one into the examinations. But the bull at the same time, if they do not concentrate on mechanics, in the national language riding and archery and not specializing in mastery, it is naturally better to learn both arts and culture, both into. (The First Historical Archives of China, 1998: 568)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:34, 25 October 2021 (UTC)<br /> <br /> There is no doubt that the introduction of &quot;into the school&quot; approach and the court's consistent emphasis on the policy of national traits are quite at odds, but it has become a line partly because the ruler relaxed the rules on the eight Banners ministers’ children’s participation in the examination. For example, in the 30th year of Qianlong, the emperor talked to the cabinet, pointing out that ministers' children above the third grade in the eight Banners if skilled in Chinese language and practicing bow and horse, when encountering examination periods, by their fathers and brothers presenting their conditions, can take the examinations as well. But the imperial edict also stipulated, if they do not concentrate on study, and not specialize in the national language and riding and archery, it is naturally better to learn both letters and skills. (The First Historical Archives of China, 1998: 568)--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:47, 26 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 换言之，在旗人学习清语、骑射的意愿低落时，朝廷采取“进学”的办法，希望旗人通过兼习文艺而“犹可为造就之资”。（同上：568）朝中尚且如此，驻防自不待言。如乾隆四十至四十一年间，西安将军傅良条奏，指出满营官员内，熟练稿案且兼通满、汉文义者，已“甚难其人”。<br /> <br /> In other words, when the Banner people's willingness to learn Qing language and riding and shooting was low, the imperial court adopted the method of &quot;recruiting scholars&quot;, hoping that the Banner people could &quot;be trained to be talents&quot; through concurrent study of letters and skills. (Ibid.: 568) Even so this is true in the court, the situation at the garrison is self-evident. For example, during the 40th to 41st years of Qianlong, Xi'an General Fu Liangtiao pointed out that among the Manchu camp officials, those who were skilled in manuscripts and understood both Manchu and Chinese texts were &quot;very difficult to find.&quot;--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 05:28, 23 October 2021 (UTC)<br /> <br /> In other words, when the Banner people's willingness to learn Qing language and riding and shooting was low, the imperial court adopted the method of &quot;recruiting scholars&quot;, hoping that the Banner people could &quot;also be trained to be talents&quot; through concurrent study of letters and skills. (Ibid.: 568) The court had already done so, and the garrison understood naturally what to do. For example, during the 40th to 41st years of the Qianlong Reign, Xi'an General Fu Liangtiao proposed to the court, pointing out that among the Manchu camp officials, those who were familiar with official paperwork and could understood texts written in both Manchu and Chinese were &quot;very difficult to find.&quot;--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:27, 25 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 乾隆年间，满洲入关日久，满汉交流频密，旗人使用汉语阅读汉书的机会大增，使用清语的场合自然减少，这一点自会影响其学习清语和翻译的意愿。6.嘉、道以后翻译人才培养的颓废。嘉庆以后，有关旗学教育的许多做法都是沿袭前朝规定。<br /> <br /> During the reign of Emperor Qianlong where the Manchus had entered into Shanhaiguan for a long time, the exchanges between Manchus and Han people were frequent. The opportunity of using Chinese and reading Chinese books increased greatly, and the occasions of using Manchu decreased naturally, which will naturally affect the willingness of the Banner people to learn Manchu and translation. 6. After the reign of Jiaqing and Daoguang, the cultivation of translators was decadent. After the Jiaqing reign, many of the practices concerning the education of banner scholars followed the rules of the previous dynasty.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:00, 25 October 2021 (UTC)<br /> <br /> During the reign of Emperor Qianlong when the Manchus had entered into Shanhaiguan for a long time, the exchanges between Manchus and Han people were frequent. And the Manchus’ opportunities of using Chinese and reading Chinese books increased greatly. Meanwhile, the occasions of using Manchurian decreased naturally, which would correspondingly affect the willingness of the Banner people to learn Manchurian and translation. 6. After the reign of Jiaqing and Daoguang, the cultivation of translators was decadent. After the reign of Jiaqing , many of the practices concerning the education of banner scholars followed the rules of the previous dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 01:56, 26 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 例如，在有关官学生肄业的具体年限上，便接续了乾隆三十一年的要求，规定年龄在十八岁以下者，仍须以十年为限，并将这一规定应用至咸安宫官学和景山官学。《钦定大清会典事例（光绪朝）》中对此事的记载是：咸安宮官学成材者众，体制较优，……嗣后凡由官学生及闲散人等挑选者，定以十五岁以上二十岁以內入学，至十年限满，不能考中生员， 即行出学。<br /> <br /> For example, the schools accepted the requirement in the 31st year of Qianlong (1736) on the aspect of the specific length of study of official students who failed to meet the graduate standards. The requirement claimed that the delay in graduation for students under the age of 18 was still ten years and it would be applied to Salt palace official Ann and Jingshan official study. According to the record on book called ''Hui Dian Case of the Qing Dynasty'', it was written that there were many talents in Salt palace official Ann which indicated superiority of study system. Hereafter, these candidates selected by official students and common people were required to matriculate at age from 15 to 20 with ten years full. During the ten years, these candidates couldn’t be allowed to join the imperial examination for the position of scholar until leaving school.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:28, 22 October 2021 (UTC)<br /> <br /> For example, the schools accepted the requirement in the 31st year of Qianlong period (1736) on the aspect of the specific length of study of official students. The requirement claimed that the length of study for students under the age of 18 was still ten years and it would be applied to Salt palace official Ann and Jingshan official study. According to the record on book called ''Hui Dian Case of the Qing Dynasty'', it was written that there were many talents in Salt palace official Ann which indicated superiority of study system. Hereafter, those candidates selected from official students and common people were required to be enrolled at age from 15 to 20. At the end of the ten years, if candidates couldn’t be chosen to study in Taixue(the highest seat of learning in ancient times in China), they wil be asked to drop out of school.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:45, 22 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 如由举、贡、监生挑选者，亦以十年为率，核计已经正科三屆乡、会试不能取中者，一并出学。其景山官学，……即照八旗官学之例，将十岁以上十八岁以下者入学肄业，至十年限满无成者，拨回本旗，另行挑差。（昆冈等，1963：273）道光年间，官学生的学习仍以十年为限，一方面是为了延长学生学习时间，更重要的是为了体现朝廷对旗学教育质量的重视。<br /> <br /> If it is selected from Ju, Gong and Jian students, it will also be based on the rate of ten years. Those who have failed to be elected in the Xiangshi and Huishi for three sessions will be released together. The Jingshan official school, that is, according to the example of the Eight Banners official school, people over the age of ten and under the age of eighteen enrolled in school failing to be elected at the end of ten years shall be pulled back to their own Banners and choose a job. ( Kungang et al., 1963:273) During the Daoguang period, the study of official students was still designated to ten years. On the one hand, it was to extend students’ learning time, and more importantly, it was to reflect the importance the court attached to the quality of Banner’s education.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:44, 22 October 2021 (UTC)<br /> <br /> If being selected from Ju, Gong and Jian students, it will also be based on the rate of ten years. Those who have failed to be elected in the Xiangshi and Huishi for three sessions will be released together. The Jingshan official school, that is, according to the example of the Eight Banners official school, people between ten years old and eighteen years old who were dropouts in school fail to be elected at the end of ten years shall be pulled back to their own Banners and choose a job. ( Kungang et al., 1963:273) During the Daoguang period, the study of official students was still designated to ten years. On the one hand, it was to extend students’ learning time, and more importantly, it was to reflect the importance the court attached to the quality of Banner’s education.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:41, 23 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 如道光三年，礼部议准：嗣后八旗官学生留学，亦以十年为断。其有考取文生员、翻译生员者，以考中之日为始，留学十年。如再考中副榜、拔贡、优貢等项，复以中式之日为始，扣满十年，俾得底于有成。<br /> For instance, Daoguang three years, after consultation, the Ministry of rites approved that descendants of the “Eight Banners” officials could studied abroad for ten years. Among them, those who have been admitted as government students or translation students could study abroad for ten years from the day they were admitted. If anyone was admitted to the additional notice, Ba Gong, You Gong and so on, ten years would be deducted from the day of they were admitted, so as to achieve great success.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:32, 23 October 2021 (UTC)<br /> <br /> For instance, in the third year of Emperor Daoguang, after consultation, the Ministry of Rites approved that descendants of the “Eight Banners” officials could study abroad for ten years. Among them, those who have been admitted as clerk students or translation students could study abroad for ten years from the date of the admission. If anyone was admitted to Deputy Ranking, Ba Gong, You Gong, etc. , ten-year period would be deducted from the day of their enrollment, so as to achieve great success. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:04, 23 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 如中式举人，则以有铨选之路，不得再行留学。由上可知，所谓十年的年限适用于所有八旗官学生，不论其是否考取文生员，或翻译生员，皆是如此。即便是考取副榜、拔贡和优贡等，也是从其中式之日起，计满十年。这么做的目的仅在于使学生能学有所成。<br /> <br /> For example, if a person was admitted as Juren in the Imperial Examination, he could use his talents to usher in such a path in politics that he was not allowed to study abroad. It could be seen from the above that the so-called ten-year period was applicable to all Eight Banners official students, no matter whether they were enrolled as clerks or translators. The ten-year period was also calculated from the date of admission even if they were admitted to Deputy Ranking, Bagong, Yougong, etc. The purpose simply lied in enabling students to succeed in their studies. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:03, 22 October 2021 (UTC)<br /> <br /> For example, if a person was admitted as Juren in the Imperial Examination, he could be selected to participate in politics that he was not allowed to study abroad. It could be seen from the above that the so-called ten-year period was applicable to all Eight Banners official students, no matter whether they were enrolled as clerks or translators. The ten-year period was also calculated from the date of admission even if they were admitted to Deputy Ranking, Bagong, Yougong, etc. The purpose simply lied in enabling students to succeed in their studies.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:44, 24 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 与此同时，由于乾隆后期推行“讲学”制度，八旗子弟学习清语和翻译的意愿明显减退，对嘉、道年间的旗学教育也产生了影响。如嘉庆十三年闰五月，仁宗曾颇有感慨地对大臣说，开国之初，风气淳朴，朝中满洲大臣教诫八旗，因而“如清语、骑射，尚能勤加练习，远胜今日。”（曹振镛等，1986：601）又说：“从前满洲，尽皆通晓清文，是以尚能将小说、古词翻译成编”，而“今满洲非惟不能翻译，甚至清话生疏，不识清字。<br /> <br /> At the same time, due to the implementation of the &quot;lecture&quot; system in the late Qianlong, the willingness of the Eight Frag People to learn Qing language and translation decreased significantly, which also had an impact on the flag learning education during the reign of Jia and Taoism.For example,in the leap May of the thirteenth year in Jiaqing,Renzong once said to the minister with emotion that at the beginning of the founding, the atmosphere was honest, and the minister of Central Manchuria taught the Eight Frag People. Therefore, &quot; Qing language, riding and shooting can be practiced,which is far better than today.”(Cao Zhenyong et al., 1986:601) And he also said: &quot;In the past Manchuria, everyone knew the Qing language, so we could translate novels and ancient words&quot;. However,&quot; People in Manchuria can not translate now, or even isn't familiar with Qing language and don't know the Qing words.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:51, 22 October 2021 (UTC)<br /> <br /> At the same time, due to the implementation of the &quot;lecturing&quot; system in the late Qianlong period, the children of the Eight Banners showed a significant decline in their willingness to learn Qing language and translation, which also had an impact on the banner learning education during the Jia and Tao period. For example,in the leap May of the thirteenth year in Jiaqing, Renzong once said to the ministers with emotion that at the beginning of the founding, the atmosphere was honest, and the Manchu ministers in the imperial court enlightened and educated the Eight Banner People. Therefore, &quot;such as Qing language, horsemanship and archery can be practiced, which is far better than today.”(Cao Zhenyong et al., 1986:601) Then he added: &quot;In the past Manchuria, everyone was familiar with the Qing language, so they could compile the translation of novels and archaic words&quot;. However,&quot; People in Manchuria are incompetent to translate now, and even aren’t familiar with Qing language and cannot understand the Qing words. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 14:49, 22 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 其粗晓汉文者，又以经、史正文，词义深奥，难于诵习，专取各种无稽小说。”（中国第一历史档案馆，2000：370）由是观之，傅良所奏并非虚言，但事实上，即便是在乾、嘉年间，虽然旗人的清语能力普遍衰退，导致翻译能力普遍欠佳，但朝廷中仍不乏精通翻译之才。如笔帖式出身，并累迁至武英殿大学士兼军机大臣的舒赫德，便向来以“善译”出名。<br /> <br /> Among them, those who have a little knowledge of Chinese, write a lot about scriptures and historical texts which have profound meanings and are difficult to chant and study, especially in all kinds of nonsense novels.” (The First Historical Archives of China, 2000:370) From this point of view, what Fu Liang prensented is not a dead letter. But in fact, even during the Qian, Jia period, although the general decline in the Banner‘s people’s ability of Qing language results in poor translation quality, the imperial court is still crowded with talented translators. Such as Shu Hede, bitheshi born, then transferred and promoted to the Hall of Martial Valor Bachelor as well as the Military Planning Minister, has always been known for his “skillful translation”. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 13:54, 22 October 2021 (UTC)<br /> <br /> First:From the point of view What Fu Liang wrote was not empty.<br /> Second:there were still many people in the court who were proficient in translation.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 09:03, 26 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 《钦定翻译五经四书》的完成，也“皆八旗精翻译者所成”。（铁保等，1983：4 ）且政府制定大规模翻译工程时，包含翻译官、誊录、纂修在内的各种参与人员，也都是从国子监八旗官学，以及八旗各学学生中加以考选。各部院衙门中兼事翻译、文书的笔帖式、中书、库使等，也多由旗人构成。<br /> <br /> The completion of the King James Translation of the Five Classics and Four Books was also &quot;the work of the eight banner translators&quot;. (Tie Bao et al., 1983:4) In addition, when the government formulated a large-scale translation project, all the participants, including translation officers, transcription and compilation, were also selected from the official schools of the Eight Banners of the Imperial Academy as well as the students of the eight Banners. The ministry courtyard yamen concurrently translation, clerical pen post type, book, library, etc., are also composed of flagmen.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 02:24, 22 October 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 凡此种种，只能说明满人的清语学习出现了部分问题，而非全部。但问题既已造成，必须加以解决。因而嘉庆六年三月，原礼部主事尹壮图奏请将十五、六岁前的满洲子弟专读经书，待心性成熟，精力完固之后，再学习骑射与翻译。尹壮图的本意是为了提振满人学习骑射与翻译的效率，但由于他本末倒置，将翻译学习建立在汉族经史，而不是满文学习之上，无异于戕害清初以来历代君主倡导的满洲主体性，自然无法获得嘉庆帝的认可。<br /> <br /> All this can only show that there are some problems in Manchu's Qing language learning, not all of them. However, since the problem has been caused, it must be solved. Therefore, in March of the sixth year of Jiaqing, Yin zhuangtu, the former head of the Ministry of Rites, asked Manchu children who are younger than 16 to read scriptures. After their hearts and minds are mature and their energy is solid, they can learn riding, shooting and translation. Yin zhuangtu's original intention was to promote the efficiency of Manchu people's learning riding, shooting and translation. However, because he put the cart before the horse and based the translation learning on the classics and history of the Han nationality rather than the Manchu language learning, it was tantamount to harming the Manchu subjectivity advocated by successive monarchs since the early Qing Dynasty, which naturally could not be recognized by Emperor Jiaqing.<br /> <br /> All this can only show that there are some problems in Manchu's Qing language learning, but not all of them. However, since the problem has been caused, it must be solved. Therefore, in March of the sixth year of Jiaqing Emperor, Yin zhuangtu, the former head of the Board of Rites, asked Manchu children who were younger than 16 to read scriptures. After their hearts and minds got maturer and more vigorous, they can learn riding, shooting and translation. Yin zhuangtu's original intention was to promote the efficiency of Manchu people's learning riding, shooting and translation. However, because he put the cart before the horse and based the translation learning on the classics and history of the Han nationality rather than the Manchu language learning, it was tantamount to harming the Manchu subjectivity advocated by successive monarchs since the early Qing Dynasty, which naturally could not be recognized by Emperor Jiaqing.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:43, 25 October 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 尹壮图所奏是否合理暂且不论，但事实是道光以后，旗人清语、翻译荒废的情形日益严重。如道光十五年六月，宣宗敕令满洲五品以上至侍郎以下京堂，分日考试清文。令道光帝所料未及的是，本次考试中翻译通顺，以及尚能翻译但偶有讹错者，也只不过在十分之三、四之间，其中半数甚至不能落笔。<br /> <br /> Though whether Yin Zhuangtu’s presenting a memorial to the emperor made sense or not was not being discussed, the fact was that after Daoguang emperor, the situation of eight banners clear their language and translation disuse was becoming serious. For example, in the June of Daoguang fifteenth year, Xuan Zong gave an imperial order to the Manchu ministers from Jing Tang to vice-president of one of the Six Boards to take a test on Manchu for several days. Out of Daoguang emperor’s expectation, only three or four of ten of the ministers do this translation smoothly with some small mistakes, and half of them could not even write. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:06, 23 October 2021 (UTC)<br /> <br /> Whether Yin Zhuangtu’s presentation to the emperor made sense or not, the fact was that after the rule of Daoguang emperor, the situation that eight banners did not master Manchu language and Manchu translation was becoming serious. For example, in the June of Daoguang fifteenth year, Xuanzong emperor gave an order to the ministers in Manchuria from officials of the Six Boards to Shilang to take a test on Manchu knowledge. Out of Daoguang emperor’s expectation, only three or four of ten of the ministers could do the translation smoothly or do it with some small mistakes, but half of the ministers could not even write anything. --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:28, 28 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 为此，道光帝特降旨训诫，强调清语乃满洲根本，无论出身如何，满人皆应熟习。道光帝尤其针对宗室、觉罗子弟做出训诫，令其务必勤修本业，勉绍家声，断不可因不晓清语、不识清字，而辜负了朝廷“务本成全”的用意。（穆彰阿等，1986：109）至清末年间，旗人清语、翻译能力的衰退一如既往，甚至出现了国子监课士官不知清语的怪异现象。<br /> <br /> So, Daoguang emperor gave an order to admonish and emphasized that Manchu language was the root of Manchuria. Therefore, whatever your family background was, if you were a Manchu people you should master Manchu language. Daoguang emperor especially admonished royal children and ordered them to study hard and pass on family reputation. They should not fail to accomplish the willing of the court that aksed them to work hard to get success because of their lack of the knowledge of Manchu language. (Muzhanga and so on, 1986:109) In the late Qing dynasty, Manchu people's mastery of Manchu language and Manchu translation was as declining as before. Even the strange phenomenon that teachers in Guozijian(imperial academy) knew nothing about Manchu language occurred.<br /> <br /> For this purpose, Daoguang emperor has purposely given an order to admonish and emphasized that the Qing language was fundamental to Manchuria. As a result, whatever your origin was, as long as you were a Manchu people you should master this language. Daoguang emperor especially admonished the children of the imperial family and Jueluo in particular, ordering them must to study for their work diligently, carry on and develop their family reputation. They should not fail to live up to the court’s intention of “working in a practical way and getting success” on account of not knowing the Qing language and words. (Mu Zhang’a and so on, 1986:109) During the late Qing dynasty, bannermen's mastery of Manchu language and translation was in decline as usual. There has even emerged a strange phenomenon that teachers in the Directorate of Imperial Academy knew nothing about the Qing language.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 09:57, 25 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 如咸丰四年，苏勒布因新授国子监满洲司业具折谢恩，但皇帝在御览此折时，发现其竟不能用清语缮写自己名字，更不用说讲解折内字句，于是饬令将其降为编修，以示惩戒。为了使八旗人等一体加强清语、翻译的训练，咸丰帝降旨：八旗人员，骑射、清文是其本务，即使于清文义理不能精通，亦岂有不晓清语、不识清字，遂得自命为旗人之理？<br /> <br /> For instance, Suleb was given the new title of Manchu Department of Imperial College during the 4th year of Xianfeng, so he has written a memorial to express his gratitude to the emperor for his gift. However, when the emperor inspected this memorial, he unexpectedly found that Suleb couldn't write his own name in Qing Language, let alone explaining the words and sentences in the memorial. So as a punishment, the emperor ordered him to be demoted to compiler. Then in order to enhance the Eight children's training of Qing Language and translation, the emperor Xianfeng issued a decree: riding and archery, Qing Language are the primary tasks for the Eight children. Even if one was not proficient in the argumentation of Qing Language, was there a reason for someone who even didn't know the Qing Language and Qing words, but then called himself a member of the Eight children?--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 05:42, 22 October 2021 (UTC)<br /> <br /> For example, Suleb was given the new title of Manchu Department of Imperial College during the 4th year of Xianfeng, so he has written a memorial to express his gratitude to the emperor for his gift. However, when the emperor inspected this memorial, he unexpectedly found that Suleb couldn't write his own name in the Qing Language, let alone explaining the words and sentences in the memorial. So as a punishment, the emperor ordered him to be demoted to compiler. Then in order to enhance the Eight children's training of Qing Language and translation, the emperor Xianfeng issued a decree: riding and archery, Qing Language are the primary tasks for the Eight personnel. Even if one was not proficient in the argumentation of Qing Language, was there a reason for someone who even didn't know the Qing Language and Qing words, but then called himself a member of the Eight personnel?--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:07, 23 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 道光年间特奉谕旨，停止驻防文试，专考翻译，原期返朴还淳，俾我八旗子弟咸知本业。乃近日八旗人员，仍有专习汉文，于清语、清字全不讲求，沾染习气，徒骛虛文，实堪痛恨。嗣后无论何项出身人员，均宜练习清文，通晓讲解，即由文乡、会试入仕之员及兵丁子弟，亦应一体练习，不准怠惰偷安，以务根本。（中国第一历史档案馆，1998：89）<br /> <br /> During the reign of Daoguang, he stopped the trial of defense literature, specialized in translation, and returned to the original state, so that the children of the “Eight banners” would know his career. But in these days, the eight banners personnel are still specialized in learning Chinese literature, but pay no attention to studying the Qing language. What’s more, they are gradually acquiring the bad habits, and writing with unnecessary words. And that is the biggest problem! No matter what the successor, they should practice the Qing literature and be well speaking, that is, by the township, the official and the soldiers should also practice, don’t be idle and at the same time should do the fundamental. (The First Historical Archives of China, 1998:89)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:03, 23 October 2021 (UTC)<br /> During the reign of Daoguang, I was ordered to stop the garrison literary examination and specialize in translation. I returned to park and returned to Chun in the original period, so that my children of the Eight Banners could know their own business. Recently, there are still eight banners who specialize in learning Chinese. They don't pay attention to the language and characters of the Qing Dynasty. They are infected with the habit and concentrate on empty words. It's really hateful. Later, no matter what kind of background personnel, they should practice Qingwen and be proficient in explanation, that is, those from Wenxiang, those who will try to become officials and the children of soldiers should also practice as a whole. Laziness and safety are not allowed, so as to be fundamental.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:01, 24 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 虽然咸丰帝对于部院衙门僚属，以及八旗官员荒废清文，不能翻译的情形忧心忡忡，或谆谆善诱，或严词斥责，但无论何种，终究未能阻止旗人清语和翻译能力的废弛。逮清末之际，虽然朝廷仍规定各地官员遇有奏事折件时，采用满汉合璧的形式，由此说明满语仍占一定地位，且旗学培养语言人才的功能并未完全消失，但随着时势推移，民族融合日盛，旗人清语荒疏的情形已不可逆，翻译能力随之凋敝。<br /> <br /> Although various departments and officials of the Eight Banners could not translate Manchu language, the Manchu language was abandoned. Emperor Xianfeng was very worried about CI. On the one hand, he taught people to learn the characters of the Qing Dynasty, on the other hand, he also scolded people to urge people to learn the characters of the Qing Dynasty. However, no matter which method is used, it can not stop the decline of Manchu people's mastery of Manchu language. At the end of the Qing Dynasty, the court stipulated that local officials should report in Chinese and Manchu. This shows that Manchu still has a certain importance, and Manchu speakers have not completely disappeared. However, with the development of the times, the integration between ethnic groups is becoming stronger and stronger. Manchu people neglect Manchu more and more, and their translation ability is gradually declining. This is the general trend and cannot be avoided.<br /> <br /> Although Emperor Xianfeng was very worried about the phenomenon that departments and officials of the Eight Banners neglected the learning of works of Qing Dynasty and people were unable to translate, for which he had gave them advice and also scolded them. However, no matter which method is used, it can not stop the decline of Manchu people's mastery of Manchu language. At the end of the Qing Dynasty, the court stipulated that local officials should report in Chinese and Manchu. This shows that Manchu still has a certain importance, and Manchu speakers have not completely disappeared. However, with the development of the times, the integration between ethnic groups is becoming stronger and stronger. Manchu people neglect Manchu more and more, and their translation ability is gradually declining. This is the general trend and cannot be avoided.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:53, 27 October 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 5.结语。清代旗学是统治阶级共享政治利益的特殊体制，既面向八旗设学，又面向皇族和宗室设学，虽然客观上振兴了文教，养育了人才，促进了民族融合，主观上却是统治者用以巩固统治的保全之道。为教育旗人，改善治理，政府从初级而进阶，由贵族而惠及弱势，依次推进旗学教育，设想不可谓不周，成效不可谓不甚。<br /> <br /> Conclusion. The School of Banners is a special system for the ruling class to share political interests, which is not provided for the eight banners but also for the royal family and other imperial kinsman. Such a system objectively does promote the cultural education , talent cultivation and fusion of ethnic groups, but subjectively, it is a method to consolidate the governer’s rule. To educate the people of banners and improve their governance, the government successively promote banner education from lower level to upper level, from the nobility to the disadvantaged. How comprehensive and effective the proposal is.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:16, 22 October 2021 (UTC)<br /> <br /> <br /> Conclusion. The School of Banners in Qing Dynasty is a special system for the ruling class to share political interests together, which is not only provided for the eight banners but also for the royal family and other imperial clansman. Although it objectively revitalized culture and education, nurtured talents and promoted national integration, it was subjectively the way for the rulers to consolidate their rule. To educate the people of banners and improve their governance, the government successively promote banner education from lower level to upper level, from the nobility to the disadvantaged. How comprehensive and effective the proposal it is.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 06:33, 23 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 有清一代，促成旗学兴起、改革、发展与完善的因素颇多，其中既有皇帝个人的支持与投入，也有汉族官员的鼓吹，另有满洲大儒的力倡，使得旗人读书渐成风尚。而旗学对于翻译人才的培养，依其名目主要有两种不同的途径，其一为普通旗学中的翻译教育，其二为翻译官学、翻译义学等专门机构。上述机构在办理翻译教育，培养翻译人才时，往往皆有详细具体的典章制度，其内容涉及教习的延聘、学生的录取、教材的选用、课业的形式、考课的评定，以及奖惩的规定等，使翻译办学合乎规范。<br /> <br /> In the Qing Dynasty, there were many factors that contributed to the rise, reform, development and improvement of the school of banners, including the personal support and investment of the emperor, the advocacy of Han officials, and the strong advocacy of Manchu Confucianism scholars, which gradually had a hit among people of banners. According to its name, there are two different ways for the school of banners to cultivate translation talents. One is translation education in ordinary banner school, and the other is specialized institutions such as translation official school and free private translation school. When dealing with translation education and training translation talents, the above institutions often have detailed and specific laws and regulations, which involve the employment of teachers, the admission of students, the selection of teaching materials, the form of schoolwork, the evaluation of examination, as well as the provisions of rewards and punishments, so as to make the translation school run in line with the norms.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 06:20, 23 October 2021 (UTC)<br /> <br /> In the Qing Dynasty, there were many factors that contributed to the rise, reform, development and improvement of the school of banners, including the personal support and investment of the emperor, the advocacy of Han officials, and the strong advocacy of Manchu Confucianism scholars, which gradually had a hit among people of banners. According to its name, there are two different ways for the school of banners to cultivate translation talents. One is translation education in ordinary banner school, and the other is specialized institutions such as translation official school and free private translation school. When dealing with translation education and training translation talents, the above institutions often have detailed and specific laws and regulations, which involve the employment of teachers, the admission of students, the selection of teaching materials, the form of schoolwork, the evaluation of examination, as well as the provisions of rewards and punishments, so as to make the translation school run in line with the norms.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 05:19, 24 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 翻译教学在旗学教育中并非权宜之计，而是着眼长远的高瞻之举，其目的是培养德行纯正，谙悉汉书，兼通满、汉双语的语言人才，以飨治国理政之需。事实上，旗学中培养的翻译人才也的确成为嗣后处理文书，办理翻译的重要来源与支柱。虽然旗学的初衷是为了教导旗人崇实黜华，专心向学，固守民族根本，但实际操作中亦不乏与民族特质龃龉者，如“进学”政策即属此类，最终导致旗人学习意愿低落，旗学教育废弛，并殃及旗人的翻译能力与翻译人才培养，以致翻译之事难观其成。<br /> <br /> Translation teaching in the school of banners is not a stopgap measure, but a long-term forward-looking move, the purpose of which is to cultivate virtuous and pure, know the Chinese book, as well as bilingual Manchu and Chinese language talents, in order to serve the needs of governance and administration. In fact, the school of banners in the training of translators did become an important source and pillar of the subsequent processing of documents, for translation. Although the original purpose of banner school was to teach the banners to be more realistic and less flamboyant, to concentrate on learning, and to hold on to the fundamentals of the nation, there were many cases of disagreement with the national characteristics in actual operation, such as the policy of &quot;entering school&quot;, which eventually led to the low willingness of the banners to learn, and the neglect of banner school education, and affected the translation ability of the banners and the cultivation of translation talents, so that the translation matter It was difficult to see the success of translation.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 03:08, 22 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 译才培养几近废置，与“开国之初，风气淳朴”、“从前满洲，……尚能将小说、古词翻译成编”相比，早已不可同日而语。（中国第一历史档案馆，2000：370）*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”；② 湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 清代翻译科缘起考——顺治八年还是雍正元年？<br /> <br /> 摘要：翻译科是清代特设之科目，及八旗科举制度之独特构成，它创设于雍正元年，而非顺治八年。顺治八年，礼部遵圣谕办理首科八旗科举考试，对应试者分别考试清字文章与翻译，为翻译科的创设提供了制度雏形。<br /> <br /> The Origin of Translation Studies in Qing Dynasty -- The Eighth Year of Shunzhi or the First Year of Yongzheng?<br /> <br /> Abstract: Translation was a special subject in Qing Dynasty and a unique component of the Eight Banners Imperial Examination System. It was established in the first year of Yongzheng, not the eighth year of Shunzhi. In the eighth year of Shunzhi, the Ministry of Rites conducted the first Eight Banners imperial examinations in accordance with the instructions of Emperor, and the corresponding candidates were separately tested for Manchu articles and translations, which provided a prototype for the establishment of the translation subject.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:32, 27 October 2021 (UTC)<br /> <br /> The Origin of Translation Studies in Qing Dynasty -- The Eighth Year of Shunzhi or the First Year of Yongzheng?<br /> <br /> Abstract: Translation was a special subject in Qing Dynasty and a unique component of the Eight Banners Imperial Examination System. It was established in the first year of Yongzheng, not the eighth year of Shunzhi. In the eighth year of Shunzhi, the Ministry of Rites conducted the first Eight Banners imperial examinations in accordance with the instructions of Emperor, which separately tested the corresponding candidates' Manchu articles and translations, having provided a prototype for the establishment of the translation subject.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:27, 27 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 然而，此时的翻译考试虽在内容上与翻译科相似，性质和意义上却与后者颇为不同，它既未独立成科，又缺乏独立、自主的制度设计。《清史稿》、《雍正会典》及两部《会典事例》（嘉庆、光绪）中，均将顺治八年视作翻译科之缘起，明显属于误记，其说法不仅见岐于《清实录·世祖章皇帝实录》，而且与《八旗通志》、《钦定国子监志》等也有较大出入。翻译科的创设有着丰富的政治文化意涵，其根本目的在于维护“国语骑射”的满洲旧制。<br /> <br /> However, although the content of the translation examination at this time was similar to that of the translation subject, it was actually different from the latter in nature and significance. It was not an independent subject and was also lack of an independent system design. In ''The Draft of Qing History'', ''The Yongzheng Congress'' and two ''Examples of the Congress'' (Jiaqing and Guangxu), the eighth year of Shunzhi was regarded as the origin of the translation subject, which is obviously a misrecording. Its statement not only differs from ''The Records of the Qing Dynasty Emperor'', but also from ''The Records of the Eight Banners'' and ''the Records of the Imperial Academy''. The creation of translation section had rich political and cultural implications, and its fundamental purpose was to maintain the old Manchu system of &quot;national language and horsemanship and archery&quot;.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:50, 27 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 关键词：翻译科 八旗科举 顺治八年 雍正元年 政治文化意涵<br /> <br /> 导论：古代科举取士分“文”、“武”两类，其中文举兴于隋，武举始于唐，二者在公为求人才，在私为求入仕，此后虽经宋、元、明、清等朝，仍相沿不替。清代的科举制度因袭明制，虽在细节上与后者存在不同，但整体上仍以正途为重，而以异途为轻，并与明朝一样，仍以“养士”、“取士”并重，成为国家任贤取士与成就治道的重要途径。<br /> <br /> Key words:Translation subjects Imperial Examinations of Eight banners The eighth year of Shunzhi dynasty The first year of Yongzheng dynasty Political and cultural implications<br /> <br /> Introduction:In ancient times, imperial examinations were divided into two categories, namely &quot;wen&quot; and &quot;wu&quot;. The Chinese examination originated in Sui Dynasty, and the martial examination began in Tang Dynasty. For the imperial court, the two kinds of examinations were to seek talents, and for the imperial examination people were to seek the position of an official. After that, although the Song, Yuan, Ming and Qing dynasties, they were still in succession.The imperial examination system of the Qing Dynasty was based on the Ming system. Although it was different from the Ming system in details, the imperial examination system of the Qing Dynasty still paid more attention to the right path than to the informal path. Like the Ming Dynasty, it still paid equal attention to training and selecting talents, which became an important way for the state to appoint and select talents and achieve political achievements.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 14:19, 22 October 2021 (UTC)<br /> <br /> The ancient imperial examination was divided into &quot;Wen&quot; and &quot;Wu&quot;. The Chinese imperial examination flourished in the Sui Dynasty and the martial arts examination began in the Tang Dynasty. The two sought talents in the public and officials in the private. After that, the imperial examination still existed in Song, Yuan, Ming and Qing Dynasties. The imperial examination system in the Qing Dynasty followed the Ming system. Although it was different from the latter in details, it still focused on the right path than the wrong path as a whole. At the same time,like the Ming Dynasty, it still paid equal attention to &quot;cultivating scholars&quot; and &quot;selecting scholars&quot;, which has become an important way for the country to appoint talents and achieve governance.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 01:52, 29 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 清代之科举取士不但袭用前朝旧制，使旗人、汉人同场竞技，而且另辟蹊径，创制满洲特色之翻译科，为旗人入仕、进身提供专途。清代的翻译科举制度是清代翻译政策的重要形态，后者则是清代政治、文化事业的重要组成部分。翻译无疑是文化和历史的产物，其对特定社会历史阶段的时空条件有着极其强烈的依附性。<br /> <br /> The imperial examination in the Qing Dynasty not only adopted the old system of the previous dynasty to make the banner people and Han people compete together, but also found a new way to create a translation department with Manchu characteristics, so as to provide a special way for the banner people to enter the official . The translation imperial examination system in the Qing Dynasty was an important form of translation policy in the Qing Dynasty, and translation policy was an important part of the political and cultural undertakings in the Qing Dynasty. Translation is undoubtedly the product of culture and history. It has an extremely strong dependence on the space-time conditions of a specific social and historical stage.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:40, 28 October 2021 (UTC)<br /> <br /> <br /> In the Qing dynasty, the imperial examination not only followed the old system of the previous dynasties to make the Han people and the banner men compete in the same field, but also found new ways of creating a translation department with Manchurian characteristics to provide a special way for the banner men to engage in politics or promote. The imperial system of translation examination was an important form of translation policy in the Qing Dynasty, and the latter was a significant part of political and cultural undertakings in the Qing Dynasty. It is undoubted that translation is the product of culture and history, and it is highly dependent on the space-time conditions of a specific social and historical stage.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 02:37, 29 October 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 就其整体而言，翻译主要不是译者的个体行为，而是有条件、有组织、有指向、有作用的集体行为，乃至国家意志行为。固然，翻译是文化更新或演进的重要途径，它可以促进宿语文化的新陈代谢，但文化作用显然不是翻译功能的全部。（袁帅亚，2020：124）以清代翻译科为例，它的创制便具有十分明显的政治动因与意涵。<br /> <br /> <br /> Translation considered as a whole is not an individual behavior of the translator, but a collective action with conditions, organization, direction and effect, and even the will of state. To be sure,translation is an important way of cultural renewal or evolution, it can promote the metabolism of ancient culture, but obviously the role of culture is not the whole function of translation . (Yuan Shuaiya, 2020:124) Taking translation studies in the Qing Dynasty as an example, its creation had clear political motivations and implications.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 12:17, 27 October 2021 (UTC)<br /> <br /> <br /> As a whole, translation is not the translator's individual behavior, but a conditional, organized, directed and effective collective behavior, and even the will behavior of a state. Of course, translation is an important way of cultural renewal or evolution. It can promote the metabolism of host culture, but the cultural function is obviously not the whole function of translation. (Yuan Shuaiya, 2020:124) Taking the &quot;Translation Subject&quot; of the Qing Dynasty as an example, its creation has very obvious political motivation and implication.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:49, 28 October 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 众所周知，清代翻译科的创制缘起于雍正年间。雍正帝即位伊始，即对传统科举制度进行改革，不仅改革了考官的选派，而且变更了考试的重点与内容，放宽了考生的资格审查。同时，为了表示对于翻译事业的重视，雍正即位之初即在传统八旗科举考试中增设翻译科目，并将其从后者中单列出来，形成自行独立的制度形式，即今之所谓“翻译科”。<br /> <br /> As we all know, the creation of Translation Subject in the Qing Dynasty originated in the Yongzheng period. At the beginning of Emperor Yongzheng's accession to the throne, he reformed the traditional imperial examination system, which not only reformed the selection of examiners, but also changed the focus and content of the examination, and relaxed the qualification examination of examinees. At the same time, at the beginning of Yongzheng's accession to the throne, he added translation subjects in the traditional eight banners imperial examination in order to show the importance of translation. Moreover, Yongzheng also listed translation subject separately from the traditional eight banners imperial examination, forming an independent institutional form, which is now the so-called &quot;Translation Subject&quot;. --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 13:32, 25 October 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 雍正帝创设的翻译科包括满洲、蒙古二科，分童试、乡试和会试三级，由八旗满洲、蒙古根据相关规定报名应试。翻译科自雍正元年（1723年）始设，至光绪三十一年（1905年）和文科举一并废止，前后历时一百八十二年。作为一种教育制度，以及官员选拔制度，翻译科既为清廷选拔了大量翻译人才，又为八旗满洲、蒙古和汉军提供了进身之阶，它的存在尽管有其自身缺陷，却在相当程度上弥补了门阀制度的不足，为研究清代政治与文化提供了独特视角与价值。<br /> <br /> The Translation Department created by the emperor YongZheng includes Manchuria and Mongolia II and divided into Boy trial, provincial examinations, and metropolitan examination. Eight Banners Manchuria and Mongolian should register for the examination according to relevant regulations . The Translation Department , which lasted 182 years, was established in the First Year of YongZheng (1723) and was abolished with Literary Imperial Examination in the 31st of GuangXu(1905). As an educational system, as well as the selection system of officials, the Translation Department not only selected a large number of translation talents for the Qing Dynasty, but also provide a step forward for Eight Banners Manchuria, Mongolia and the Han Army. Despite its own shortcomings, the Translation Department, to a considerable extent, made up for the deficiency of the System of Dominant Family and provides a unique perspective and value for the study of Qing Dynasty politics and culture.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 15:50, 23 October 2021 (UTC)<br /> <br /> The Translation Department was created by the emperor YongZheng including Manchuria and Mongolia. It was divided into Boy trial, provincial examinations, and metropolitan examination. Manchuria and Mongolian should register for the examination according to relevant regulations. The Translation Department lasting for 182 years was established in the First Year of YongZheng (1723) and was abolished with Literary Imperial Examination in the 31st of GuangXu(1905). As an educational system, as well as the selection system of officials, the Translation Department not only selected a large number of translation talents for the Qing government, but also provided a step forward for Eight Banners Manchuria, Mongolia and the Han Army. Despite its own shortcomings, the Translation Department, to a considerable extent, made up for the deficiency of the System of Dominant Family and provided a unique perspective and value for the study of Qing Dynasty politics and culture. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 05:51, 24 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 一、翻译科的制度雏形：清初八旗科考中的翻译考试<br /> <br /> 翻译科乃清代特设之科目，及八旗科举之独特构成，其渊源可远溯至太宗皇太极时期。天聪三年，太宗诏令更易明例，以考试分别优劣，振兴文治。<br /> <br /> Fisrt. The institutional rudiment of Transaltion: The Translation Examination in the Eight Banners Imperial Examination in the early Qing Dynasty<br /> Translation was a special subject set in qing Dynasty and a unique composition of the Eight Banners Imperial Examination. It can be traced back to the period of Emperor Taizong Huang Taiji. In the third year of Tiancong period, Taizong edicted the revision of the Ming's law to distinguish good from bad by examination for revitalization of culture.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:08, 24 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 八年，太宗命礼部“考取通过满洲、蒙古、汉书文义者为举人。”（范文程、刚林等，1985：73）崇德三年和六年，朝廷遵太宗圣谕再次办理考试，分举人、生员进行取用，授以官职。上述举措的推出使清初的考试任官得以朝着制度化的方向发展。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 崇德八年，太宗猝崩，世祖继位，由睿亲王多尔衮摄政。为吸纳汉族士子，多尔衮于顺治元年十月颁布诏谕，循明制开科考。至顺治八年，世祖亲政，谕礼部研议八旗科举则例，并首开八旗科举，分乡试与会试两种，满洲、蒙古和汉军皆可参加，一时间令旗人崇文之风盛行。<br /> <br /> In the 8th year of Chongde, emperor Taizong died suddenly, Shizu succeeded to the throne, by Prince Dorgon acted as regent. In order to recruit the Han scholar, Dorgon in the first year of Shunzhi promulgate a law in October, according to the Ming dynasty to open the imperial examination.To the 8th year of Shunzhi, Shizu took over the reins of government upon coming of age, ordained the Ministry of Rites to study and discuss the Eight Banners of of rules and regulations. And opened the first Eight Banners of imperial examination, divided into two kinds of examinations, provincial examination and metropolitan examination, Manchurian, Mongolian and Han military could participate, a wind of learning culture and literature between banners people prevailed at that time.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:13, 23 October 2021 (UTC)Yi Yangfan<br /> <br /> In the eighth year of Chongde, Emperor Taizong died suddenly, and Emperor Shizu succeeded to the throne, Prince Dorgon acting as regent. In order to recruit the Han scholars, Dorgon promulgated a law that imperial examination followed the tradition of the Ming dynasty in October, the first year of Shunzhi. Till the eighth year of Shunzhi, Emperor Shizu took over the reigns of government, ordaining the Ministry of Rites to study and discuss the Eight Banners of of rules and regulations. It was the first time that opened the first Eight Banners of imperial examination, including two kinds of examinations, provincial examination and metropolitan examination. Manchurian, Mongolian and Han military could participate, a wind of learning culture and literature between banners people prevailed at that time.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 08:08, 25 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 然而，由于清廷担心旗人汉语能力不及汉族，故在考试中对应试者进行区分，要求识汉字者翻译汉文，不识汉字者则作清字文。（鄂尔泰等，1985：457）在考试中加入翻译内容，并将取中情况分榜公布，此举乃太宗时期所未见，实为八旗科目之肇始。（福格，1997：187）本次始设的翻译考试继承了金朝女直进士科的传统，并在后者基础上对考试的程序和体制进行改革，旨在选取通晓满、蒙、汉语的八旗翻译人才。<br /> <br /> However, due to the officials of Qing Government worried about that Manchu Bannerman were inferior to the Han people in terms of the proficiency of Chinese, they differentiated the examination candidates. Those who spoke Chinese were required to translate the Chinese, while those who were unable to read Chinese were required to translate Manchu. (Ortai, etc. , 1985：457)Translation became a part of the examination, and the result would be published. This was something that did not happen during the Reign of Hong Taiji, and it was actually the beginning of the Eight Banners Subject. (Forge, 1997: 187)This first translation examination inherited the tradition of Jurchen the highest imperial examination in the Jin Dynasty, and reformed the examination procedures and system on the basis of the later generations, aiming at selecting the eight banners translation talents who were familiar with Manchu, Mongolian and Chinese.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:38, 25 October 2021 (UTC)<br /> <br /> However, officials of Qing Government worried that Manchu Bannerman were not as good as Han people in terms of the proficiency of Chinese,so they differentiated the examination candidates. Those who could speak Chinese were required to translate the Chinese scripts, and those who couldn't were required to translate Manchu language. (Ortai, etc. , 1985：457)Translation became a part of the examination, the result of which would be published. This was something that did not happen during the Reign of emperor Taizong, and it was actually the beginning of the Eight Banners Subject. (Forge, 1997: 187)This first translation examination inherited the tradition of Jurchen the highest imperial examination in the Jin Dynasty, on which the reform of the examination procedures and system was based, with the aim of selecting the Eight Banners translation talents who were proficient in Manchu, Mongolian and Chinese languages.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:52, 26 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 然而，旗人崇尚文学，并经考试“即得陞用”，此举又容易导致其怠于武事。因而顺治十四年，世祖敕谕礼部、吏部和兵部，宣布停止八旗科举。（鄂尔泰等，1985：832）可是，停止旗人考试，使汉人独占科举仕途，又会造成八旗士子失去进身之阶。<br /> However, Banner People's act of advocating literature and the move of &quot;getting promoted&quot; through examination resulted in idleness in military affairs. Therefore, in the fourteenth year of the reign of emperor Shunzhi, the emperor ordered the Ministry of Rites,the Ministry of Civil Affairs and the Ministry of Military Affairs to terminate the Eight Banners imperial examination. Nevertheless, the termination of the exam would lead to the Han people's monopolization in official careers and the Eight Banner people's loss of opportunities for promotion.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:37, 26 October 2021 (UTC)<br /> <br /> However, Banner People's act of advocating literature and &quot;getting promoted&quot; through examination resulted in idleness in military affairs easily. Therefore, in the fourteenth year of the reign of Emperor Shunzhi, the Emperor ordered the Ministry of Rites,the Ministry of Civil Affairs and the Ministry of Military Affairs to terminate the Eight Banners imperial examination. Nevertheless, the termination of the exam would lead to Han people's monopolization in official careers but the Eight Banner people's loss of opportunities for promotion.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 11:17, 27 October 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 于是康熙二年，圣祖上谕，令八旗乡试复行，并应御史徐诰武奏请，拟定于康熙六年起令满洲、蒙古、汉军与汉人一体参加会试。（马齐等，1985：328）康熙十二年，三藩之乱起，为避免旗人专心习文，致使武备松懈，朝廷遵圣谕决定效法世祖旧例，自康熙十五年起停办科举，此举维系至康熙二十六年，虽停办时间不长，影响却较为深远。世宗即位后，对康熙后期以来的八旗弊政进行反思，其中即包括旗人的清语学习。<br /> <br /> Therefore, in the second year of Kangxi, Emperor issued the order to resume the provincial examinations of the Eight banners. At the request of censor, Xu Gaowu,it was planned that the armies of Manchuria, Mongolia, and Han and Han people would participate in the examinations in the sixth year of Kangxi. (Ma Qi et al., 1985:328) In the twelfth year of Kangxi, the chaos of the three feudatories broke out. To avoid that the people of Eight Banners would concentrate on the study literature, leading to the lax military preparations, the court decided to follow the old principles of Emperor of Shizu and stopped holding the imperial examinations from the 15th year of Kangxi and lasted the stopping to the twenty-sixth years of Kangxi. Although the suspense time was not long, this measure produces far-reaching influence. After Emperor Shizong ascended the throne, he reflected the drawbacks of the Eight Banners politics since the late Kangxi period, including the learning of Qing language.<br /> <br /> Therefore, in the second year of Kangxi, Emperor issued the order to resume the provincial examinations of the Eight banners. At the request of imperial censor, Xu Gaowu,it was planned that the armies of Manchuria, Mongolia, and Han and Han people would participate in the examinations in the sixth year of Kangxi. (Ma Qi et al., 1985:328) In the twelfth year of Kangxi, the chaos of the three feudatories broke out. To avoid that the people of Eight Banners would concentrate on learning, leading to the slackening of military, the court decided to follow the old practices of the Emperor Shizu ,stopping holding the imperial examinations since the 15th year of Kangxi and lasting the stopping to the twenty-sixth years of Kangxi. Although the suspense time was not long, this measure has produced far-reaching influence. After the Emperor Shizong ascended the throne, he reflected the drawbacks of the Eight Banners politics since the late Kangxi period, including the learning of Qing language.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:52, 27 October 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 由于当时的旗人普遍不谙清语，每遇翻译、说写之时，“字句偶有失落，语音或有不正”的情况比比皆是，世宗为此多次晓谕八旗，令八旗兵丁务必以学习清语为要。（张玉书、允禄等，1983：8）雍正初年，世宗降旨总理王大臣，命其会同礼部、兵部研议翻译科之事，目的正在于激励旗人勤习国语，专精骑射。<br /> 毫无疑问，顺治年间增设的翻译考试系清初以来科举取士的接续与发展，它既是统治者因应时势的积极创举，也是长期以来铨选翻译考试传统的自然产物。<br /> <br /> As the banners were generally unfamiliar with the Qing language, whenever they translated、talked or wrote, there were many cases of &quot;occasional loss of words and incorrect speech&quot;, and for this reason, the Emperor Shizong repeatedly instructed the eight banners to make sure that the soldiers had to learn the Qing language in the first place. (Zhang Yushu, Yunlu et al., 1983: 8) In the early years of Yongzheng, the Emperor Shizong decreed the Prime Minister, ordering him to work with the Ministry of Rites and the Ministry of War to discuss the matter of translation, and the purpose was to encourage the banners to study the national language and specialize in archery. There is no doubt that the Shunzhi years of the additional translation examination is the continuation and development of the imperial examinations since the early Qing Dynasty, it is not only a positive initiative of the ruler in response to the current situation, but also a natural product of the long tradition of the civil service translation examination.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:40, 27 October 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 事实上，通过铨选翻译考试选拔官吏，此法并非始于满清。如蒙元时期，朝廷便已有蒙古学考试，其中的一项重要内容即是翻译。《元典章》卷 31《礼部卷之四·学校一》中说，元世祖至元八月之际，朝廷在京师开设蒙古国子学，要求包括诸王在内的相关官员参与学习，并以《通鉴节要》的蒙语译本为教本，从习学生员中“选择俊秀，出策题试问，观其所对，精通者为中选，约量授以官职。”（陈高华等，2011：1081—1082）<br /> In fact, the selection of officials through the civil service translation examination did not begin in the Manchu and Qing Dynasties. For example, in the Mongolian Yuan Dynasty, the imperial court had Mongolian examinations, one of which was translation. According to the book of rites IV. school I, Volume 31 of the laws and regulations of the Yuan Dynasty, from the emperor Shizu of the Yuan Dynasty to August of the Yuan Dynasty, the Imperial Court opened a Mongolian sub school in the capital, requiring relevant officials, including kings, to participate in the study. Taking the Mongolian translation of Tongjian jieyao as the teaching material, the students &quot;choose Junxiu, make policy questions, judge what they are right, those who are proficient in it will be the winner, and they will be awarded official positions.&quot; (Chen Gaohua et al., 2011:1081-1082)--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 08:47, 26 October 2021 (UTC)<br /> <br /> In fact, the selection of officials through the civil service translation examination did not begin in Manchu Qing Dynasty. For example, in the Mongolian Yuan Dynasty, the imperial court already had Mongolian examinations, one important of which was translation. According to the book of rites IV. school I, Volume 31 of the laws and regulations of the Yuan Dynasty, from the emperor Shizu of the Yuan Dynasty to the eighth month of the Yuan Dynasty, the Imperial Court opened a Mongolian sub school in the capital, requiring relevant officials, including every lord, to participate in the study. Taking the Mongolian translation of ''Tongjian Abstract'' as the teaching material, the students &quot;choose Junxiu, make policy questions, judge what they are right, those who are proficient in it will be the winner, and they will be awarded official positions.&quot; (Chen Gaohua et al., 2011:1081-1082)--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 06:09, 27 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 顺治年间的翻译考试继承了隋唐以来科举取士的基本特点，以及铨选翻译考试的任官传统，正所谓“兼备金元之制而加盛焉”。（汪师韩，1996：473）<br /> 作为多民族融合的统一国家，满清政权的政治特点之一便是语种林立，文化与习俗各不相同。出于统治需要，清初以来便在各级政府衙门设置专司文书的翻译和撰拟。<br /> <br /> The translation examination in the reign of Shunzhi inherited the basic characteristics of selecting scholars in the imperial examination since Sui and Tang Dynasties and the official tradition of the civil service translation examination. It is the so-called &quot; more prosperity with both Jing and Yuan ruling system&quot;. (Wang Shihan, 1996:473)<br /> As a unified country with multi-ethnic integration, one of the political characteristics of the Manchu Qing Dynasty was that there were many languages and different cultures and customs. In order to meet the needs of reigning, since the early Qing Dynasty, special departments have been set up in government offices at all levels to translate and write documents.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 06:03, 27 October 2021 (UTC)<br /> <br /> The translation examination in the reign of Shunzhi emperor inherited the basic characteristics of selecting scholars in the imperial examination since Sui and Tang Dynasties and the official tradition of the civil service translation examination. It is the so-called &quot; more prosperity with both Jing and Yuan ruling system&quot;. (Wang Shihan, 1996:473)<br /> As a unified multi-ethnic state, one of the political characteristics of the Manchu Qing Dynasty was that there were many languages and different cultures and customs. In order to meet the needs of reigning, since the early Qing Dynasty, special departments have been set up in government offices at all levels to translate and write documents.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:09, 27 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 其中，除最具代表性的笔帖式之外，内阁侍读、中书以及各部院主事等职官中，也有相当一部分人员担当翻译之责。同时，汉文典籍的翻译，以及满、蒙文字史籍的撰述等也需要大量翻译人才。所有这些人员的铨选、考核和派充等，都必须经过严格的翻译考试，择优录用。<br /> <br /> Among them, in addition to the most representative of the bithesi, the Cabinet, the Central Secretariat and the various ministries and other officials, there is also a significant part of the staff to play the responsibility of translation. At the same time, the translation of the Chinese canon, as well as the Manchu and Mongolian texts of history, such as the compilation of a large number of translators are also needed. All of these personnel are selected, assessed and sent to fill, must go through a rigorous translation examination, the merit of the recruitment.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:36, 23 October 2021 (UTC)<br /> <br /> Among them, in addition to the most representative of the bithesi, the Cabinet, the Central Secretariat and the various ministries and other officials, there is also a significant number of staff to take the responsibility of translation. At the same time, the translation of the Chinese canon and the compilation of Manchu and Mongolian history books also need a large number of translators. All of these personnel who are selected, assessed and sent to fill must go through a strict translation examination, recruiting the better.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 08:42, 23 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 虽然这样的铨选翻译考试并不具备翻译科的性质，取中者往往不能获得科名，但翻译考试的结果仍是官员晋升、罢黜的重要依据，同时也为嗣后创制翻译科提供了制度雏形。<br /> <br /> 二、《雍正会典》等关于顺治八年翻译科的误记<br /> <br /> 关于清代翻译科的创设时间，主要有两种观点：一种认为是雍正元年，另一种则认为是顺治八年。<br /> <br /> Although such a translation examination used for selecting officials does not have the nature of translation department and the winner often cannot obtain the title . But the results of the translation examination are still an important basis for the promotion and dismissal of officials, and also provide an institutional prototype for the subsequent creation of the translation department.<br /> Misinterpretation of the translation department in the eighth year of Shunzhi, such as the Yongzheng Canon<br /> There are mainly two views on the establishment time of the translation department in the Qing Dynasty: one is the first year of Yongzheng, the other is the eighth year of Shunzhi.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:22, 22 October 2021 (UTC)<br /> <br /> Although such a translation examination used for selecting officials does not have the nature of translation department and the winner often cannot obtain the scholarly honor, the results of the translation examination are still an important basis for the promotion and dismissal of officials, and also provide an institutional prototype for the subsequent creation of the translation department.<br /> Misinterpretation of the translation department in the eighth year of Shunzhi, such as Yongzheng Canon<br /> There are mainly two views on the time of the establishment of the translation department in Qing Dynasty: one is the first year of Yongzheng, the other is the eighth year of Shunzhi.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 15:18, 22 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 雍正元年世宗诏谕举办满洲翻译乡试，而顺治八年出现了翻译进士麻勒吉与麻祐，两种说法各自有文献依据，互不能说服对方。如《清史稿》卷273《麻勒吉传》中，明确提及麻勒吉曾经参加翻译乡试，并于会试中取中第一。（赵尔巽，1976：10038）《清史稿》关于此事的记注源于《国朝耆献类征初编》，后者在卷十五中也指出麻勒吉“以翻译取中举人”。（周俊富，1986：767）<br /> <br /> In the first year of Yongzheng, the Emperor Shizong issued imperial edicts to hold Manchu translation examination, whereas in the 8th year of Shunzhi, it appeared two translation Chin-Shihs, Ma Leji and Ma You. Both claims were based on documentation and couldn’t convince each other. For instance, in the 273 volume of Qing History Draft—Biography of Ma Leji, it explicitly mentioned that Ma Leji had taken the translation examination and got the first in metropolitan examination of translation. (Zhao Erxun, 1976:10038) The notation of this matter in Qing History Draft originated in A Collection of Biographies of Qing Dynasty Figures, which also mentioned that Ma Leji won the translation provincial graduate in Volume 15. (Zhou Junfu, 1986:767)--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 15:07, 22 October 2021 (UTC)<br /> <br /> <br /> In the first year of Yongzheng, the Emperor Shizong issued imperial edicts to hold Manchu translation examination, whereas in the 8th year of Shunzhi, there appeared two translation Chin-Shihs, Ma Leji and Ma You. Both claims were based on documentation and couldn’t convince each other. For instance, in the 273 volume of Qing History Draft—Biography of Ma Leji, it explicitly mentioned that Ma Leji had taken the translation examination and got the first in metropolitan examination. (Zhao Erxun, 1976:10038) The notation of this matter in Qing History Draft originated in A Collection of Biographies of Qing Dynasty Figures which also mentioned that Ma Leji won the translation provincial graduate in Volume 15.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:24, 24 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 虽然上述两处记载中，均没有出现“翻译会试”字样，而只是说“以翻译举人举会试第一”，以及“明年会试第一名”，但支持者仍以顺治年间为翻译科的起始时间。将顺治八年的翻译考试视作清代翻译科的缘起，这种观点主要见诸于商衍鎏（2014：231）、王庆云（2001：34）和张杰（2007：193-194）等。在这些研究中，商衍鎏的观点尤其值得注意。<br /> <br /> Though in two above-mentioned recordations, there were no “Metropolitan Examinations of Translation”, but appeared “the First-degree Scholar of translation is the champion of Metropolitan Examination” and “the champion of the Metropolitan Examination of the second year”. Supporters still regarded the translation section of Shun Zhi Period as the starting point. They believed that the translation examination during the eight years of Shun Zhi Perid is the origin of Qing’s translation, which was primarily held by Shang Yanliu (2014: 231), Wang Qinyun (2001: 34), Zhang Jie (2007: 193-194) and so forth. Among these researches, the opinions of Shang Yanliu in particular were worth paying close attention to.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 04:54, 22 October 2021 (UTC)<br /> <br /> There were no “Metropolitan Examinations of Translation”, but rather “the First-degree Scholar of translation is the champion of Metropolitan Examination” and “the champion of the Metropolitan Examination of the second year” in two above-mentioned recordation. Supporters still regarded the translation section in Shun Zhi Period as the starting point. The viewpoint that the translation examination during the eighth years of Shun Zhi Period is the origin of Qing’s translation was primarily held by Shang Yanliu (2014: 231), Wang Qinyun (2001: 34), Zhang Jie (2007: 193-194) and so forth. Among these researches, the opinions of Shang Yanliu in particular were worth paying close attention to.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:04, 25 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 商衍鎏乃清代末科八旗会试探花，先后授翰林院侍讲、国史馆协修，以及实录馆总校官等，他的看法具有代表性。《清代科举考试述录》中，商衍鎏对清代翻译科的阐述并不详实，仅论及翻译科的三个层次，即翻译童试、乡试与会试，但明确提及翻译科创设于顺治八年，指出这一年“定考试满洲、蒙古翻译”，而雍正时只是“复行考试”。（商衍鎏，2014：231）与商衍鎏等人不同，更多的人则是将翻译科之缘起归于雍正年间，如石桥崇雄（1988：5）、村上信明（2002：307）、屈六生（1993：229）、叶高树（2013：51）和邹长清（2013：145）等。<br /> <br /> Shang Yanliu won the third place in the eight banners examination at the end of qing Dynasty，and he successively served as a lecturer in the Academician Academy, an official in charge of typesetting and printing in the Imperial Scholar Hall, and a general verification officer in the Record Hall, etc. So His views are representative. In ''Reference Recorded about Imperial Examination in the Qing Dynasty''，Shang Yanliu's explanation of translation in Qing Dynasty is not detailed and true. He only talks about three levels, namely, the children's test, the village test and the imperial examination. However, He explicitly mentions that the department of Translation was established in the eighth year of Shunzhi, pointing out that in that year, &quot;Manchurian and Mongolian translation examinations were set up&quot;, while in Yongzheng's reign, only &quot;repeated examination&quot; was conducted. （Shang Yanliu, 2014: 231) Different from Shang Yanliu et al., more people, such as Taxio Ishibashi (1988:5), Nobuaki Murakami (2002: 307), Qu Liusheng (1993: 229), Ye Gaoshu (2013: 51) and Zou Changqing (2013: 145), attributed the establishment of the Department of Translation to the reign of Yongzheng.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 15:37, 22 October 2021 <br /> Shang Yanliu won the number three in the eight banners’metropolitan examination at the end of Qing Dynasty，and he successively served as a lecturer in the Imperial Academy, an official in charge of typesetting and printing in the National History Institution, and a general verification officer in the Record Hall, etc. So His views are representative. In ''Reference Recorded about Imperial Examination in the Qing Dynasty'', Shang Yanliu's elaboration of translation in Qing Dynasty is not detailed and definite. He only discussed three levels, namely, the county examination, the provincial examination and the metropolitan examination. However, He explicitly mentioned that the department of Translation was established in the eighth year of Shunzhi, pointing out that &quot;Manchurian and Mongolian translation examinations were set up&quot;, while in Yongzheng's reign, only &quot;office-hunter examination&quot; was conducted. （Shang Yanliu, 2014: 231) Different from Shang Yanliu and others, more people, such as Taxio Ishibashi (1988:5), Nobuaki Murakami (2002: 307), Qu Liusheng (1993: 229), Ye Gaoshu (2013: 51) and Zou Changqing (2013: 145), attributed the establishment of the Department of Translation to the reign of Yongzheng.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:40, 26 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 另外，也有少数将翻译铨选考试视作翻译科缘起者。如康熙二十四年，清廷曾组织翰林院侍讲的考选，由圣祖仁皇帝钦试。此次考试的对象以各部院衙门中的无品笔帖式，以及旗人中的革职、闲散人员为主，含八旗满洲、蒙古及汉军，应试者必须通汉文，善翻译。<br /> Besides , there are a few who regard the selecting officials test as the origin of the translation department. For example, in the 24th year of Kangxi's reign, the Qing government organized an examination of the imperial tutor of the Imperial Academy, which was conducted by Emperor shengzuren. The participant of this examination are mainly the non-rank officials of various ministries and institutes who are proficient in translating, as well as the dismissed and idle personnel among the people, including the Manchuria, Mongolia and Han army of the eight banners. The candidates must be familiar with Chinese and specialize in translation.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:37, 26 October 2021 (UTC)<br /> <br /> In addition, there are a small number of people who regard the translation qualification examination as the origin of the translation department. For example, in the twenty-fourth year of Kangxi, the Qing court organized an examination for the attendants of the Hanlin Academy, and the emperor Shengzuren tested it. The subjects of this examination are mainly the unskilled pen-post styles in various ministries and institutions, as well as the dismissed and idle personnel from the banner people, including the Eight Banners Manchuria, Mongolia and Han forces. The candidates must be proficient in Chinese and good at translating.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 12:49, 27 October 2021 (UTC)<br /> <br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;<br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 由于清代政书中对于此类考试并无统一命名，故多称之为“铨选”，即“选才授官”之意。简单来说，所谓“铨选”即是指各部院衙门通过考试翻译，从应试考生中选取成绩优异者，授官或派充至各部衙门，负责行政文书的翻译和撰拟，其主要的形式包括笔帖式、内阁侍读与侍讲、中书、通事、监贡等。正是由于铨选翻译考试的自身特点，有人便将其与翻译科考等而视之，不加区分。<br /> <br /> Since there was no uniform name for this type of examination in the political books of the Qing Dynasty, it was often called &quot;Quan Xuan&quot;, which meant &quot;selecting talents and conferring officials&quot;. To put it simply, the so-called &quot;selection&quot; refers to the translation and translation of various ministries, colleges, and offices, and select candidates with excellent grades from the candidates, appoint officials or assign them to various ministries and offices, and be responsible for the translation and writing of administrative documents. Its main form is Including pen-and-post style, cabinet reading and lectures, Zhongshu, Tongshi, Jian Gong, etc. It is precisely because of the characteristics of the translation test that some people regard it as the translation test and so on, without distinguishing it.<br /> <br /> Since there was no uniform name for this type of examination in the political books of the Qing Dynasty, it was often called &quot;Quan Xuan&quot;, which meant &quot;selecting talents and conferring officials&quot;.In short, the so-called &quot;Quan Xuan&quot; refered to various ministries and institutes selected outstanding students from the examinees through the examination translation，then awarded them with a title and office or assigned them to various ministries and offices, and be responsible for the translation and writing of administrative documents. It mainly involved pen-and-post style, cabinet reading and lectures, Zhongshu, Tongshi, Jian Gong, etc. It is precisely because of the characteristics of &quot;Quan Xuan&quot;, that some people regarded it as translation test.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 03:09, 28 October 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 那么，清代翻译科是否滥觞于顺治八年？或者说，顺治八年出现的翻译考试是否具备翻译科的正式形态？欲回答此问题，务必先对《清实录·世祖章皇帝实录》中的一段记载进行摘引与分析，其中写道：顺治八年六月壬申，礼部议：八旗科举例，凡遇应考年分，内院同礼部考取满洲生员一百二十名、蒙古生员六十名，顺天学政考取汉军生员一百二十名。<br /> <br /> So, did translation department in the Qing Dynastystarted in the eighth year of Shunzhi? or did the translation examination in the eighth year of Shunzhi had the formal form of the translation department? To answer this question, we need to analyze the passage from the book named In Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor. In this book, it said in June of the eighth year of emperor Shunzhi, The Ministry of Rites made the examination regulations of the Eight Banners. In the year of examination,The Cabinet and The Ministry of Rites would admit 120 students from Manchuria, 60 students from Mongolia, and120 Chinese Banners would be admitted by Shuntianfu Academy.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 10:50, 23 October 2021 (UTC)<br /> <br /> <br /> So,did Translation Department of Qing Dynasty started in the eighth year of Shunzhi? Or in other words, did the translation examination in the eighth year of Shunzhi have the formal form of the Translation Department? To answer these questions, we must first cite and analyze a record of the book named Factual Record of Qing Dynasty ·Factual Record of Shunzhi Emperor. In this book, it said in June of the eighth year of emperor Shunzhi, The Ministry of Rites made the examination regulations of the Eight Banners. As long as in the year of examination,The Cabinet and The Ministry of Rites would admit 120 students from Manchuria, 60 students from Mongolia, and 120 students of Han military army would be admitted by Shuntian school administration.<br /> <br /> annotation: <br /> Renshen壬申）：One of the main branches in Heavenly Stems and Earthly Branches, the ninth in order.<br /> 学政：1. education; 2. abbreviation of supervising school administraton. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 05:34, 27 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 乡试取中满洲五十名、蒙古二十名、汉军五十名。各衙门无顶带笔帖式亦准应试，满洲、蒙古识汉字者，翻汉字文一篇；不识汉字者，作清字文一篇，汉军文章篇数如汉人例。会试取中满洲二十五名、蒙古十名、汉军二十五名。<br /> <br /> The country-level examination took 50 from Central Manchuria, 20 from Mongolia and 50 from the Han military army. Each yamen which doesn't set up Dingdai Bithesi is also allowed to take the examination.Those who knew Chinese characters in Manchuria and Mongolia have to translate a Chinese character eaasay; Those who did not know Chinese characters had to write one article in Qing characters, and the number of articles in Han military army was as same as that of Han people. The metropolitan examination will take 25 from Central Manchuria, 10 from Mongolia and 25 from the Han military army.<br /> <br /> annotation： <br /> *Dingdai（顶带）: the official cap button in the Qing Dynasty with the meaning of being thankful and saluting.It shows various ranks by button of precious stone on top.<br /> *Bithesi（笔帖式）：official name. Translated from Manchu.During the Kangxi period, the Yamen of each department set up Bithesi,including translation,coping writing and other titles.<br /> *Han military army（汉军）: Han soldiers who defected to the Manchu invaders<br /> *The metropolitan examinatiion(会试）: In the imperial examination era, it gathered the examiners from all provinces in the capital.<br /> <br /> The country-level examination took 50 from Central Manchuria, 20 from Mongolia and 50 from the Han military army. Each yamen which didn't set up Dingdai Bithesi was also allowed to take the examination.Those who knew Chinese characters in Manchuria and Mongolia had to translate a Chinese character eaasay; Those who did not know Chinese characters had to write one article in Qing characters, and the number of articles in Han military army was as many as that of Han people. The metropolitan examination will take 25 from Central Manchuria, 10 from Mongolia and 25 from the Han military army.<br /> <br /> annotation： <br /> *Dingdai（顶带）: the official cap button in the Qing Dynasty with the meaning of being thankful and saluting.It shows various ranks by button of precious stone on top.<br /> *Bithesi（笔帖式）：official name. Translated from Manchu.During the Kangxi period, the Yamen of each department set up Bithesi,including translation,coping writing and other titles.<br /> *Han military army（汉军）: Han soldiers who defected to the Manchu invaders<br /> *The metropolitan examinatiion(会试）: In the imperial examination era, it gathered the examiners from all provinces in the capital.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:05, 27 October 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 各衙门他赤哈哈番笔帖式、哈番俱准应试，满洲、蒙古识汉字者，翻汉字文一篇，作文章一篇；不识汉字者，作清字文二篇，汉军文章篇数如汉人例。报可。（鄂尔泰等，1985：457）<br /> 上文中，礼部所奏涉及八旗乡、会试的额数与形式等。<br /> Each yamen held a written examination, and Hafan asked them to take the exam. People who know Chinese characters in Manchuria and Mongolia translate a Chinese character article and write a composition; Those who do not know Chinese characters write two Qing characters, and the number of articles written by the Han army is as many as that of the Han people. Yes. (ertai et al., 1985:457)<br /> In the above, the Ministry of rites involves eight flag Township and the amount and<br /> form of examination.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:31, 27 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211027_homework&diff=125348 2021-10-29T07:38:34Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 或因祖父昔日微嫌，追念旧恶，必图报复，……诚恐朕之宗室，日流日下，不知前鉴，深用为忧，是以亟筹保全之道。若非立学设教，鼓舞振兴，循循善诱，安能使之改过迁善，望其有成。（鄂尔泰等，1985：310）上谕中，雍正帝明确阐述了设立宗学的前因后果，将其当作鼓舞人心，劝善惩恶的手段。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 其二，清代的旗学教育名目繁多，机构林立，其中不少仅教习满语、骑射等维护民族特质的科目，但教习满、汉翻译或者满、蒙翻译者也有不少，为国家培养了不少语言人才。创设八旗官学，令八旗弟子学习语言（满文、蒙文和汉文）、翻译和骑射等，既不失满洲特色，又增进民族交流，对呈现满洲特色的统治特征，扩大政权的参与基础等，皆有意义。众所周知，顺治时期，虽然清军已经入关，满清王朝渐趋形成，但有碍统治的许多问题仍未解决，如溃散以后的李自成余党、盘踞各地的地方势力、南明政权的继续存在，以及社会秩序的恢复与重建，种种难题使得满洲统治者不得不与汉人合作，与后者共同参与国家治理与制度重构。<br /> <br /> Second, there were many sorts and institutions of Manchu education in the Qing Dynasty, many of which only taught Manchu, riding and shooting and other subjects to maintain national characteristics, but there were also many Manchu, Chinese translation or Manchu and Mongolian translators, which trained a lot of language talents for the country. The establishment of the Eight Banners official school enables the Eight Banners' disciples to learn languages (Manchu, Mongolian and Chinese), translation, riding and shooting, which not only does not lose the characteristics of Manchu,but also enhances national communications.It is of significance to present the ruling characteristics of Manchu and expand the participation foundation of the political power. As we all know, during the Shunzhi period, although the Qing army had entered the Han and the Manchu and Qing Dynasty were gradually formed, many problems hindering the rule remained unresolved, such as the collapse of the remaining Party of Li Zicheng, the local forces entrenched everywhere, the continued existence of the Nanming regime, and the restoration and reconstruction of social order. Various problems forced the Manchu rulers to cooperate with the Han people, and Participate in national governance and institutional reconstruction with them.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 04:13, 24 October 2021 (UTC)<br /> <br /> Second, the Qing Dynasty’s banner education had many titles and institutions. Many of them only taught Manchu, riding and shooting and other subjects that maintained national characteristics, but there were also many people who taught Manchu, Chinese translation or Manchu and Mongolian translators. Many language talents have been trained. The establishment of the Eight Banners Official School allows the Eight Banners disciples to learn languages ​​(Manchu, Mongolian and Chinese), translation and riding and shooting, etc., without losing the characteristics of Manchuria, but also enhancing ethnic exchanges, presenting the characteristics of Manchuria’s governance, and expanding the basis for participation in the regime, etc. , It makes sense. As we all know, during the Shunzhi period, although the Qing army entered the Pass and the Manchu and Qing dynasties gradually formed, many problems that hindered the rule of the government remained unresolved, such as the collapse of the Li Zicheng Yu party, the local forces entrenched in various places, the continued existence of the Nanming regime, and The restoration and reconstruction of social order and various problems made the Manchu rulers have to cooperate with the Han people and participate in national governance and system reconstruction with the latter.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:55, 26 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男202120081478==<br /> <br /> 为此，便需要八旗人等具备多语种能力，一则为沟通政事，二则为学习汉制，这一点与官学的功能高度契合。加之康熙中期以前，汉族知识分子中对于异族政权无法释怀者不在少数，这些人具有明确的使命感，虽然表面上对满洲政权采取合作态度，心中却希望在统治者的支持下，维护、发扬汉族文化。而统治者为了巩固统治，虽然不得已在满、汉之间寻找平衡点，考量汉族士子和汉民利益，以免因失去民心危及政权稳定，但为了维护统治集团的特殊地位，又不得不牺牲汉人利益，而旗、民分治，创办官学，倡导国语骑射，正可以保持满洲的民族特质，抵御汉文化冲击。<br /> <br /> Therefore, it is necessary for the people of the eight banners to have multilingual ability, one is to communicate political affairs, the other is to learn the Han system, which is highly consistent with the function of the official school. In addition, before the middle of Kangxi, there were many Han intellectuals who could not let go of the alien regime. These people had a clear sense of mission. Although they ostensibly took a cooperative attitude towards the Manchu regime, they hoped to maintain and carry forward the Han culture with the support of the rulers. In order to consolidate their rule, the rulers had to find a balance between Manchu and Han, considering the interests of Han Scholars and Han people, so as not to endanger the stability of political power due to the loss of popular support. However, in order to maintain the special status of the ruling group, they had to sacrifice the interests of Han people. The national characteristics of Manchuria can be maintained by dividing the eight banners and the people, establishing official schools and advocating Manchu language, horse-riding and archery to resist the impact of Chinese culture.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:44, 26 October 2021 (UTC)<br /> <br /> <br /> Therefore, it is necessary for the people of the eight banners to have multilingual ability. One is to communicate political affairs, the other is to learn the Han system, which is highly consistent with the function of the official school. In addition, before the middle of Kangxi, there were not a few Han intellectuals who could not let go of the alien regime. These people had a clear sense of mission. Although they ostensibly took a cooperative attitude towards the Manchu regime, they hoped to maintain and carry forward the Han culture with the support of the rulers. In order to consolidate their rule, the rulers had to find a balance between Manchu and Han, considering the interests of Han Scholars and Han people, so as not to endanger the stability of political power due to the loss of popular support. However, in order to maintain the special status of the ruling group, they had to sacrifice the interests of Han people. The national characteristics of Manchuria can be maintained by dividing the eight banners and the people, establishing official schools and advocating Manchu language, horse-riding and archery to resist the impact of Chinese culture.<br /> --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 15:31, 26 October 2021 (UTC)Chen Huini<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 总之，旗学之兴，乃是睦族敦宗，加恩八旗之举，客观上促进了民族交流，为朝廷广育人才。3.顺治以前的翻译人才培养与使用。清太祖、太宗年间，朝中通晓满、蒙、汉语者，不乏其人，如达海、额尔德尼和希福等，这些人多来自归附的海西女真，即扈伦四部（哈达、乌拉、叶赫、辉发）。<br /> <br /> In a word, the prosperity of Qi School is actually an act of the thriving of ancestry and the favor of Eight Banners, which objectively promotes the communication among nations so as to cultivate talents for the royal. 3. The cultivation and the employment of talented translators before Emperor Shuizhi. In the years of the Emperor of Qing Taizhu and Qing Taizhong, there were many people who got a good acquittance of the language of Man, Meng and Han in the imperial court, such as Da Hai, Etden, XiFu and so on. Most of them came from the affiliated Nuzhen of the west China sea, namely, the Four Horun tribes. (Hada, Wula, YeHe, and HuiFa).--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 02:41, 24 October 2021 (UTC)Chen Huini<br /> <br /> In a word, the prosperity of Qi School is actually an act of the thriving of ancestry and the favor of Eight Banners, which objectively promotes the communication among nations so as to cultivate talents for the royal. 3. The cultivation and the employment of talented translators before Emperor Shuizhi. In the years of the Emperor of Qing Taizhu and Qing Taizhong, there were many people who got a good acquittance of the language of Man, Meng and Han in the imperial court. For example ,Da Hai, Etden, XiFu and so on, Most of them came from the affiliated Nuzhen of the west China sea, namely, the Four Horun tribes. (Hada, Wula, YeHe, and HuiFa).--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:21, 27 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 由于地理位置特殊，民族互动频密，这些人养成了多语种能力，其中多数在朝廷充任翻译、文书、外交之职。例如，来自扈伦哈达部的硕色和希福兄弟，因兼通满、蒙、汉文字，一个奉命在文馆行走，另一个奉命出使蒙古诸国。硕色的长子索尼也因早承家学，兼通满、蒙、汉文字，在文馆办事。<br /> <br /> Because of special geographic location and frequent communication among nations, these people developed multilingual abilities and most of them worked as translator, amanuensis, and diplomatist in the imperial court. For example, Shuo Se and Xi Fu brothers from Hada were able to use Man, Meng and Han languages, so that one of them was recommended to work for the research institute of culture and the other was sent to visit Mongolia. Also, the big son of Shuo Se inherited his fathers job for the same linguistic ability.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 02:52, 22 October 2021 (UTC)<br /> <br /> Due to the special geographical location and frequent ethnic interaction, these people developed multilingual ability, most of them served as translators, clerks and diplomats in the imperial court. For example, Shuose and Xifu brothers from the Hulunghada tribe, because they were fluent in both Manchu, Mongolian and Chinese, one was ordered to work in the government office of the early Qing dynasty, and the other was ordered to go to the Mongolian countries. Shuose's eldest son Soni worked in the government office because of early family education and fluent in Manchu, Mongolian and Chinese. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:38, 25 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 随着国家政权的逐步扩大，内政外交的日益繁复，翻译与文书工作大幅增加，仅仅依靠归附者群体中的语言人才已然不够，自行培养势在必行。于是，天聪年间，朝廷规定八旗子弟循例读书，并令汉人中的儒生俊秀入文馆肄业。即便如此，因文馆官员政事冗繁，管理不善，八旗笔帖式及文馆臣僚中，通晓翻译者仍不敷任用。<br /> <br /> With the gradual expansion of state power and the increasing complexity of domestic and foreign affairs, translation and paperwork increased dramatically, relying only on the language talents of the subordinate groups was no longer enough, and it was imperative to cultivate them on their own. Therefore, during the Tiancong period, the court stipulated that the eight banners' children should study as a rule, and made the Confucian scholars among the Han population to enter the government office of the early Qing dynasty to study. Even so, because of the redundancy of the officials of the government office, the management was not good, and the one who is skilled in translating was still not enough to appoint among the eight banners and the bureaucrats of the government office.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 07:25, 25 October 2021 (UTC)<br /> With the gradual expansion of state power and the increasing complexity of domestic and foreign affairs, translation and paperwork increased dramatically. Relying only on the language talents of the subordinate groups was no longer enough, and it was imperative to cultivate them on their own. Therefore, during the Tiancong period, the court stipulated that the Eight Banners’ children should study as a rule, and made the Confucian scholars among the Han population to enter the government office of the early Qing dynasty to study. Even so, because of the redundancy of the affairs of government officials and mismanagement, the one who mastered translation was still not enough to appoint among the Eight Banners and the bureaucrats of the government office.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:12, 27 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 如天聪六年九月，书房（即文馆）秀才王文奎奏称：“至若翻译之笔帖式，在书房之通文理者，止恩国太一人。”（罗振玉，1989：329-330）礼部汉官王舜也以翻译人才不济为由，奏请“尽搜国中识汉字者”，“考其识见才调”，并“拣选实学秀才朝夕讲论”，认为只有这样才能使“今日之小榜什（笔帖式）”成为“后日之大榜什（巴克什）矣”。（同上：338）为缓解国家政务对于翻译人才需求的压力，太宗于天聪八年晓谕礼部考取举人十六名，从事满书、汉书、蒙古书的学习。<br /> For example, in the sixth year of Tian Cong, the reign title of Qing Dynasty, a scholar of the study, that is, the government official, Wang Wenkui submitted memorials to the throne: “As for the mention of Bi Tieshi engaged in translation, who were low-level civilian officials of Qing Dynasty, only En Taiguo was the one who thoroughly understood the unity and coherence of writing.” (Luo Zhenyu, 1989: 329-330) The Han officials in the Ministry of Rites, Wang Shun, also took the reason of lack of translation talents submitting to the throne for “did their best to search people who could recognize chinese characters”, “tested their knowledge and experiences” and “selected government officials who owned real quality to discuss day and night”. And he held the view that only in these ways could we made “Small Bang Shi ( Bi Tieshi) today” turned into “Big Bang Shi later (Ba Keshi)”. (Id. :338) In order to alleviate the pressure of national government affairs on the demand for translation talents, in the eighth year of Tian Cong reign title, Taizong, emperor of Qing Dynasty, gave explicit instructions to the Ministry of Rites to examine and select 16 candidates in the empirical examination who would engage in the study of books of Manchu, Han and Mongol.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 05:58, 27 October 2021 (UTC)<br /> <br /> For example, in December, the sixth year of Tian Cong, the reign title of Qing Dynasty, scholar of the study and government official, Wang Wenkui submitted memorials to the emperor: “As for translation in Bi Tieshi, only En Taiguo was the one who thoroughly understood the unity and coherence of writing.” (Luo Zhenyu, 1989: 329-330) For lack of translation talents, the Han official in the Ministry of Rites, Wang Shun, also appealed to the emperor for “do their best to search people who could recognize chinese characters”, “test their knowledge and experience” and “select government officials who owned real quality to discuss day and night”. He also held the view that only in these ways could we made “Small Bang Shi ( Bi Tieshi) today” turned into “Big Bang Shi later (Ba Keshi)”. (Id. :338) In order to alleviate the pressure of national government affairs on the demand for translation talents, in the eighth year of Tian Cong reign title, Taizong, emperor of Qing Dynasty, gave explicit instructions to the Ministry of Rites to examine and select 16 candidates in the empirical examination to engage in the study of books of Manchu, Han and Mongol.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 10:50, 27 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 崇德三年、六年，又两次考取举人十七人、生员一百零五人。此两次考试虽系满洲、蒙古、汉军“同为一榜”，但内容上却是“互考汉文、满文”，其取士额数虽少，却是朝廷招募翻译、文书人员的重要来源。以《辽》、《金》、《元》史的翻译为例，三书的满文译本于顺治元年进呈，因此而受赏者达十六人。<br /> <br /> In the third and sixth year of Chongde Emperor, 17 Ju Ren (a successful candidate in the imperial examinations at the provincial level) and 105 Xiu Cai (one woh passed the imperial examination at the county level) were enrolled. Though Manchu, Mongolia and soldiers of Han were on the same list in the two examinations, the content of examinations was mutual translation of language of Han ethnic and Manchu. The examination regime is the important means to recruit interpreters and clerical staff in despite of its few enrollment quota. Taking the translation of ''History of Liao Dynasty'', ''History of Jin Dynasty'' and ''History of Yuan Dynasty'' for example, the Manchu version of these three books were submitted in the first year of Shunzhi and the 16 people participating in this translation project granted a reward. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:36, 23 October 2021 (UTC)<br /> <br /> In the third and sixth year of Chongde Emperor, holding two examinations, 17 Ju Ren (a successful candidate in the imperial examinations at the provincial level) and 105 Xiu Cai (one who passed the imperial examination at the county level) were enrolled. Though Manchu, Mongolia and Han all took the two examinations, the content of examinations was mutual translation of language of Han and Manchu.This examination regime is an important means to recruit interpreters and clerical staff in despite of its few enrollment quota. Taking the translation of ''History of Liao Dynasty'', ''History of Jin Dynasty'' and ''History of Yuan Dynasty'' for example, the Manchu version of these three books were submitted in the first year of Shunzhi and 16 people participating in this translation project were granted a reward. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:56, 24 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 《清实录·世祖章皇帝实录》中，对此事的记载如下：赐大学士希福鞍马一匹、银四十兩；学士胡球、查布海、王文奎、员外郎刘弘遇、他赤哈比帖式能图、叶成格（又名宜成格）马各一匹、银三十兩；铿特、卜尔凱、卦尔察銀各四十兩；卞为凤、科尔科代、尼满銀各三十兩，硕尔格、刘朝卿、李允昌銀各二十兩。（鄂尔泰等，1985：49）上述十六人中，出身举人、生员者七人。<br /> <br /> In ''Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor'', this event was reported as follows: Grand Secretary Xi Fu was awarded a side horse and forty taels of silver; secretaries like Hu Qiu, Cha Buhai and Wang Wenkui and vice directors like Liu Hongyu, Ta chi ha bi tie shi neng tu and Ye Chengge (also called Yi Chengge) were respectively awarded a horse and thirty taels of silver; Keng Te, Bo Erkai and Gua Ercha forty taels of silver; Bian Weifeng, Kolkoday and Ni Man thirty taels of silver, Shuo Erge, Liu Chaoqin and Li Yunchang twenty taels of silver.(E‘ertai,et al,1985:49) Sixteen people mentioned above include seven ones who were Juren (one who is a successful candidate in the imperial examinations at the provincial level)or Xiucai(one who passes the imperial examinations at the county level).--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:21, 22 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 其中，查布海为天聪八年举人，胡球和王文奎为崇德三年举人，卞为凤为崇德六年举人，铿特为崇德三年生员（列二等），叶成格和科尔科代则为崇德六年生员，分列三等和一等。由于汉书翻译向来任重道远，朝廷格外重视，因而一部书籍译成之后，受赏者往往众多。如《洪武宝训》于顺治三年译成之后，受赏者更是多达一百零九人，受赏对象从大学士、学士、侍读，到笔帖式、他赤哈哈番、中书舍人，再到编修、检讨和誊录官不等，可见翻译职责之重。（中国第一历史档案馆，1989：308）<br /> Among them, Cha Buhai was the successful candidate in the imperial examinations at the provincial level in the eighth year of Tiancong, Hu Qiu and Wang Wenkui being the same candidate in the third year of Chongde, Bian Weifeng being the same as above in the sixth year of Chongde, Clante being scholar in the third years of Chongde (listed in the second class), Ye Chengge and Korkodai being the scholar in the sixth year of Chongde,(ranked in the third and first class). Because the work of translating Chinese classics has always been a great enterprise to run, the imperial court attached extra importance. Therefore, a book , the having been translated, many involed officers would receive the reward. Hongwu Baoxun, a historical book of Ming Dynasty, for instance having been translated in third year of Shunzhi, the people being rewarded was up to one hundred and nine, the rewarded object from the bachelor, scholar, royal tutor, bithesi clerk, the Chinese sherpa, to the editor, review and transcription officer, etc, from which we can see how heavy the translation duties was.(The First Historical Archives of China, 1989: 308)--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 13:37, 23 October 2021 (UTC)<br /> <br /> Among them, Cha Buhai was the successful candidate in the imperial examinations at the provincial level in the eighth year of Tiancong; Hu Qiu and Wang Wenkui , the same candidate in the third year of Chongde; Bian Weifeng, the same as above in the sixth year of Chongde; Kengte, the scholar in the third years of Chongde (listed in the second class); Ye Chengge and Keerkedai, the scholar in the sixth year of Chongde,(ranked in the third and first class). Because the work of translating Chinese classics has always been a great enterprise to run, the imperial court attached extra importance. As a result , the book ,having been translated completely, many involed officers would be rewarded. ''Hongwu Baoxun'', a historical book of Ming Dynasty, for instance having been translated in third year of Shunzhi, the number of people being rewarded was up to one hundred and nine, the rewarded object from the bachelor, scholar, royal tutor, bithesi clerk, the Chinese sherpa, to the editor, review and transcription officer, etc, from which we can see how heavy the translation duties was. (The First Historical Archives of China, 1989: 308)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 08:50, 25 October 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 清军入关后，朝廷对翻译人员，或者兼通满、汉文的官吏需求显著增加，旗人教化刻不容缓。为此，政府既允许宗室、大臣子弟在家读书，也鼓励其入国子监八旗官学肄业。然而，旗学教育虽系正途，但国家方举，用人之事如同在弦之箭，透过旗学培养翻译人才，缓不济急。<br /> <br /> After the Manchu army entered the Shanhaiguan Pass, the imperial court's needs of translators, or officials familiar with both Manchu and Chinese, increased significantly. The education of Manchu had become an urgent task. To this end, the government not only allowed the imperial clan and grand ministers’ children to study at home, but also encouraged them to enter the Imperial University &quot;Guozijian&quot;, the highest educational administration in Qing dynasty. However, although the education of Manchu was the orthodox way to be an official, training translators through the education of Manchu was a slow remedy that could not meet the urgency of selecting officials for the new regime.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 07:00, 22 October 2021 (UTC)<br /> <br /> After the Manchu army had entered the Shanhaiguan Pass, the imperial court saw a marked increase in the need of translators and officials proficient in both Manchu and Chinese. An education for the Manchus became urgent. Therefore, the government not only allowed homeschooling for the children of the imperial clan and ministers, but also encouraged them to study in the Imperial College. However, the Eight-Banner Official school, though being the official way of receiving education, failed to cultivate in a short term translators who were desperately needed by the new regime.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:24, 23 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 在此情形下，朝廷又允许八旗士子以荫生（类似汉代以来的“任子”制度，分恩荫、难荫，由皇帝特赐）、监生等资格，参加各部院衙门组织的职缺考试，如他赤哈哈番、笔帖式哈番、中书、库使等。顺治朝以后，由于世祖更加重视旗人教育，如顺治元年颁布圣谕，令京城满洲八旗各觅空房，立为书院，翌年又令四品以上京畿官员，以及在外三品以上官员子弟入国子监读书，并于九年设立宗学，教养宗室子弟，旗人读书风气日盛，知识储备渐趋完善，可充任用者随之增多，因而考试选才不可避免。<br /> <br /> Under the circumstances, the imperial court then approved that students of the Eight-Banner Official school could attend, as Jiansheng(students of the Imperial College) and Yinsheng(granted by the emperor, similar to the hereditary system by which the children of ministers succeed to the father’s post in Han dynasty), tests for vacancies in Yamen(government offices in ancient China), including such posts as Tachiha, Bitieshi, Zhonshu(different civil afficials) and Kushi. Shunzhi Emperor paid more attention to the education of bannermen during his reign. At the first year, an imperial dree was issued demanding that Eight-Banner Official schools across the nation set a room as the academy. And at the second year, he demanded that children of officials in the Capital and its Environs above the fourth rank and those of provincial officials above the third rank attend the imperial college. What’s more, at the ninth year, he set up education institutions for royal clansmen. As the education for bannermen was thriving and becoming more comprehensive, those who can be employed were on the rise. Hence selective tests became unavoidable. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:26, 23 October 2021 (UTC)<br /> <br /> Under the circumstances, the imperial court then approved that students of the Eight-Banner Official school could attend, as Jiansheng(students of the Imperial College) and Yinsheng(granted by the emperor, similar to the hereditary system by which the children of ministers succeed to the father’s post in Han dynasty), tests for vacancies in Yamen(government offices in ancient China), including such posts as Tachiha, Bitieshi, Zhonshu(different civil afficials) and Kushi. Shunzhi Emperor paid more attention to the education of bannermen during his reign. At the first year, an imperial dree was issued demanding that Eight-Banner Official schools across the nation set a room as the academy. And at the second year, he demanded that children of officials in the Capital and its Environs above the fourth rank and those of provincial officials above the third rank attend the imperial college. What’s more, at the ninth year, he set up education institutions for royal clansmen. Because reading atmosphere of bannermen gradually prosperous, and their knowledge reserve gradually perfect. The number of who can be employed is rising. Thus select talented people is inevitable.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 10:34, 27 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 顺治八年，经礼部议准，规定嗣后凡遇应考之年，均由内院会同礼部办理，分童试、乡试、会试，定生员额数一百八十人（满洲一百二十、蒙古六十），举人额数一百二十人（满洲五十、汉军五十、蒙古二十），进士额数六十人（满洲二十五、汉军二十五、蒙古十），并另由顺天府学政考取汉军生员一百二十人。考试内容上，无论乡试、会试，满洲、蒙古中的识汉字者均以考试翻译为主，即翻译汉字文一篇。（鄂尔泰等，1985：457）<br /> <br /> In the eighth year of Shunzhi, after the consultation of the Ministry of Rites, it was stipulated that the inner Court and the Ministry of Rites jointly handled the examination whenever there was an imperial examination year. The tests are divided into Boy trial, provincial examinations, and metropolitan examination. The number of students admitted by the examination is 180 (120 manchurians, the Mongolian people 60), the number of provincial graduate admitted by the examination is 120 (50 manchurians, Han 50 people, the Mongolian people 20), the number of Jinshi admitted by the examination is 60 (25 manchurians, Han 25 people, the Mongolian people 10). In addition, 120 han students were admitted by Shuntianfu. In terms of the content of the test, regardless of Boy trial, provincial examinations, and metropolitan examination, the people who know Hanzi in the Manchu and Mongol nationality mainly take the translation test, which is to translate an article of Hanzi.(Ortai etc., 1985: 457)--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 03:38, 23 October 2021 (UTC)<br /> <br /> In the eighth year of Shunzhi’s reign, it was discussed and approved by the Ministry of Rites that hereafter, whenever there was an Imperial Examination, the inner Court and the Ministry of Rites would jointly hold it. It was divided into Boy Trial, Provincial Examination, and Metropolitan Examination. 180 candidates (120 Manchurians and 60 Mongolians) could pass the Boy Trial; 120 candidates (50 Manchurians, 50 Han people, and 20 Mongolians) could pass the Provincial Examination; 60 candidates (25 Manchurians, 25 Han people, 10 Mongolians) could pass the Metropolitan Examination. In addition, 120 Han students were admitted via Shuntianfu Academy. In terms of the content, whether in Provincial Examination or Metropolitan Examination, those who knew Chinese character as Manchurians and Mogolians would mainly take the translation examination, which means they need to translate a Chinese text.(Ortai etc., 1985: 457)--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 09:53, 23 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 虽然本次办理的翻译考试并非后来的翻译科考，但其却是清初以来首次通过考试翻译，选拔旗人官员，为旗人提供了另一种进身、入仕之途。鉴于政权的性质和政治的现实，对旗人而言，无论是八旗满洲，还是八旗蒙古，要想留任京畿官职，往往必须兼通满、汉，或者满、蒙，以充翻译、缮写文书之用，这一点正是乡、会二试中考试翻译的缘由所在。顺治九年，礼部议准办理壬辰科会试，通过考试翻译的满洲、蒙古进士共计五十人，这些人比照汉人科举之例，被分别授予修撰、编修等职。<br /> <br /> Though it was not the translation examination in the Imperial Examination, yet the first time translation had been used to select Eight Banner officials since the beginning of Qing dynasty, which offered them another channel into authorities. In view of the nature of the regime and political reality, for Eight Banners, whether they were Manchuria or Mongolia, if they wanted to retain their official posts in the Capital and its Environs, they must know both Manchu and Chinese, or Manchu and Mongolian, so as to do translation and paperwork, which account for why translation was a subject in both the Provincial Examination and Metropolitan Examination. In the ninth year of Shunzhi’s reign, a total of 50 Manchurian and Mongolian scholars passed the translation examination in the Renchen Metropolitan Examination approved and held by the Ministry of Rites. These people were designated as compilers, editors and so on, according to the convention of Han Imperial Examination.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 08:50, 23 October 2021 (UTC)<br /> <br /> Though this translation exam was different from that of the Imperial Examination, it was the first time the Eight Banner officials were elected by examine translation, which offered them another way to authorities. Viewing the nature of the regime and political reality, for the Eight Banners, whether Manchuria or Mongolian, if wanting to retain their official posts in Beijing, they had to know any two languages among three languages to translate and write out paperwork, which was the reason of examine translation in both the Provincial and Metropolitan Examination. In the ninth year of Shunzhi’s reign, a total of 50 Manchurian and Mongolian scholars passed the examination. These scholars were honored with compilers, editors and so on respectively, according to the convention of Han Imperial Examination.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 02:22, 28 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 同年四月，吏科给事中高辛允具折，建议朝廷慎选庶吉士（翻译职官之一），以重名器。此事经内院议覆并奏准，决定从进士及第者中拔取汉人四十名、满洲与蒙古各二名，以及汉军四名，一体入“馆”（内弘文院庶常馆）读书。其中，汉进士中的部分学生被要求学习清文、清书，满洲、蒙古进士则需要学习汉书、汉语，其目的是为了应对“奏对讲读”，以及在兼晓满、蒙、汉文字之后，提升翻译能力。<br /> <br /> In April of that year, the officer Gao Xinyun prepared the memorial which suggested that the court should select officers of translation deliberately to emphasize the reputation. It was discussed, answered, and finally approved by the Adytum( the predecessor of the Cabinet), who decided to elect 40 Han scholars, 2 Manchurian scholars and 2 Mongolian scholars from those passing the he imperial examination, with 4 Han soldiers, to study at Guan together. Among these people, a part of Han scholars were asked to study Manchu language and books, and those of Mongolian and Manchurian scholars to study Chinese language and books, which aimed to deal with the emperor’s questions and lectures, and to improve their ability to translate after knowing three languages.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:30, 26 October 2021 (UTC)<br /> <br /> Later in April, the supervising secretary Gao Xinyun presented an amanuensis to the court emphasizing the importance of Shu Jishi(a kind of translator) thus suggesting a strict selection. After discussion, the Adytum ( the predecessor of the Cabinet) decided to elect 40 Han scholars, 2 Manchurian scholars and 2 Mongolian scholars from those passing the he imperial examination, with 4 Han soldiers, to study at Guan together. Bedsides, some Han scholars were required to learn Manchu characters and books, while Mongolian and Manchurian scholars to study Chinese language and books. It was an reaction to the Emperor’s questions and lectures, and aimed at improving translation ability after grasping those characters.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:49, 26 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 在顺治朝两科翻译考试（八年、十一年乡试，以及九年、十二年会试）中，虽然出身旗学的举人和进士人数已无从详考，但中式者中确有供职于各部院衙门，职掌翻译和处理满、汉文书者，如乙未科满洲进士伊桑阿，初由礼部六品笔帖式授主事，后于康熙年间累迁至文华殿大学士兼吏部尚书。由于顺治年间亦如太祖、太宗时期一样，统治者亟需了解汉族文化，汲取治国理政经验，同时安抚汉族民众，伊桑阿等经考试翻译获得进身者往往被分派至内三院，或其后改制的内阁与翰林院，或经皇帝钦定，或由部院议决，担任翻译汉籍的工作。如顺治十一年十月，大学士宁完我进呈《洪武大诰》，世祖遂命内院诸臣翻译进览。<br /> <br /> In two kinds of translation examinations (provincial examination in 1651 and 1654, metropolitan examination in 1652 and 1655)in the reign of Emperor Shunzhi, the number of the selected scholars from Qi culture was hard to verify. But some of them worked for different government offices, taking charge of translating and handling official dispatches. For example, Yi Sanga, Jinshi(a successful candidate in the highest imperial examinations) from Manchu, was firstly an officer appointed by the sixth-grade leader in theMinistry of Rites; then during the reign of Emperor Kangxi he was transferred to Wenhua Palace as a garde secretary and minister of Board of Personnel. Like the early period of Qing Dynasty, Emperor Shunzhi was eager to know Han culture and learn some arrangement strategies, comfort Han’s people at the same time. Therefore all the successful candidates passing translation examinations like Yi Sanga, were sent to translate Han classicals in Three Houses, or later established cabinet and Hanlin Academy by the Emperor or official apartments. In november of 1654, Ning Wanwo, grade scholar, presented the translation “Hong Wu Da Gao”. And the Emperor soon ordered all officials to read it. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:33, 23 October 2021 (UTC)<br /> <br /> In two kinds of translation examinations (Provisional Examination in 1651 and 1654, Metropolitan Examination in 1652 and 1655)in the reign of Emperor Shunzhi, the number of the selected scholars from Qi culture was hard to verify. However, some of them worked for different government offices, taking charge of translating and handling official documents. For example, Yi Sanga, Jinshi(a successful candidate in the highest imperial examinations) from Manchu, was firstly an officer appointed by the sixth-grade leader in the Ministry of Rites; then during the reign of Emperor Kangxi he was transferred to Wenhua Palace as a garde secretary and minister of Board of Personnel. Like the early period of Qing Dynasty, Emperor Shunzhi was eager to learn Han culture and experience in governance, comfort Han’s people at the same time. Therefore all the successful candidates passing translation examinations like Yi Sanga, were sent to translate Han classics in Three Houses, or later established cabinet and Hanlin Academy by the Emperor or official apartments. In November of 1654, Ning Wanwo, grade scholar, presented the translation “Hong Wu Da Gao”. And the Emperor soon ordered all officials to read it.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:52, 24 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 又如顺治十五年五月，“九卿”（清代上谕中常用“六部九卿”之称，虽无明确规定，但通常指都察院、大理寺、太常寺、光禄寺、鸿胪寺、太仆寺、通政使司、宗人府，以及銮仪卫等九个机构的行政长官）等会同议决国子监书籍一事，要求将《十三经》、《二十一史》等书各印一部，收藏于国子监内，并要求将其“俱翻译清书，以昭同文之盛”，虽然此二者的翻译在动因上明显不同，但由此可知朝廷对于翻译之重视。（同上：915）4.康熙年间的译才取用与汉书翻译。<br /> <br /> For example, in May of the fifteenth year of the reign of Emperor Shunzhi, &quot;nine ministers&quot; (Though there was no explicit rules, &quot;six departments and nine ministers&quot; referred to nine institutions and their chief executives in accordance with practice and the nine institutions included Department of Supervision, Dali Temple（today's Supreme Judicial Court）, Taichang Temple(in charge of rituals passed from ancestors )Guanglu Temple(in charge of sacrifice)Honglu Temple(in charge of foreign affairs and protocols)，Taipu Temple(in charge of carriages and horses), Office of Transmission(in charge of conveying suggestions or appeals from people and officials to the emperor), Zongrenfu (in charge of the register of the emperor's nine generations of relatives) and the Imperial Procession Guard) and et al discussed and decided on matters about books in the Imperial College. The officials required that the Thirteen Confucian Classics and the Twenty-one Books of History be printed and collected in the Imperial College. They also requested that all translators should translate the books of Qing Dynasty, showing the unity of language. It can be seen that the royal court attached great importance to translation in spite of the obviously different motives of the two requirements. (ditto:915) 4. It was not until the reign of Emperor Kangxi that books of Han Dynasty were tranlated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:11, 24 October 2021 (UTC)<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 有清一代，由于“翻译之事，大有关系”，统治者都很重视。（马齐等，1985：275）如康熙帝认为，旗人供职于各部院衙门，如兼通满、汉文义，精通翻译，则料理部院事务时，便无不能。而挑选内阁、翰林院官员，也需“博通汉文，善于翻译之人，方为有用。”（中国第一历史档案馆，2009：1297，1329 ）During the Qing Dynasty, the rulers attached great importance to translation because they think that &quot;if the translation has been well done, the whole country can also be well ruled&quot;. (Ma Qi et al., 1985:275) For instance, Emperor Kangxi thought that the Manchu officials worked in various ministries and offices all around the country, if he was proficient in both Manchu and Chinese, and was proficient in translation, he could handle all the affairs of ministries and offices. The selection of Cabinet and Imperial Academy officials also requires &quot;people who are proficient in Chinese and good at translation.&quot; (Chinese First Historical Archives, 2009:1297,1329)--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 07:38, 29 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 既然翻译公文尚且如此，翻译汉籍更毋庸说。如康熙四十五年十月，圣祖对《清太宗实录》纂修过程中朝鲜表文的翻译颇为不满，认为其满、汉文义皆不相符，因而差员苦心寻释，两年后终于“将文义完美”。（马齐等，1985：275）康熙五十一年三月，圣祖再次提及此事：昔太宗皇帝时， 朝鲜国进表，原无不恭之语，翻译官意欲啟衅，故将表文翻错，以致问罪往征。<br /> Since the translation of official documents is so important,let alone the translation of Chinese works.For example,in October of the 45th year of the reign of Emperor Kanfxi,the Emperor was very dissatisfied with the translation of the North Korean memorial in the compilation of the Records of Emperor Taizong of the Qing Dynasty.He thought that the translation was not consistent with the meaning of Manchu and Chinese characters,so he sent members to look for the interpretation and finally ‘prefect the meaning of the text’after two years.(Ma Qi and others, 1985:275).In March of the 51st year of Emperor Kangxi’s Reign,the emperor mentioned this matter again:During the reign of Emperor Taizong,there was no disrespectful words when the North Korean submitted a memorial,but the translator deliberately mistranslated the memorial in order to provoke a quarrel.As a result,he was published.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 08:10, 23 October 2021 (UTC)<br /> <br /> The translation of official documents is so important,let alone the translation of Chinese books.For example,in October of the 45th year of Kangxi,the Emperor was very dissatisfied with the translation of Korean memorial during the process of editing ''Records of Emperor Taizong of the Qing Dynasty'', and he thought that ithe translation was not consistent with the meaning of Manchu and Chinese characters. So he sent people to seek the interpretation and finally ‘prefected the meaning of the translation” after two years.(Ma Qi and others, 1985:275).In March of the 51st year of Kangxi, the emperor mentioned this matter again:During the period of Emperor Taizong,there was no disrespectful words when the North Korean submitted a memorial,but the translator deliberately mistranslated the memorial in order to provoke a quarrel.As a result,he was published.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:49, 27 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 后纂修《实录》，见彼表內汉文，与所翻满文，大不相同，始知当时翻译有弊。（同上：470）康熙时期的汉书翻译主要包括两部分，其中一部分是整理、刊行前朝译本，另一部分则是新译其它汉籍。而康熙帝对于旗人教育，以及翻译人才培养的重视，更是超越前人。<br /> <br /> ''Authentic Records'' was later edited. At that time people began to find out the errors in the translation, for wether literal or deep meanings of Chinese text are different from what is translated into Manchu language. (Ditto: 470) In Kangxi period, the translation of Chinese books mainly consists of two parts, one of which is to arrange and publish the versions by the former dynasty, the other one of which is to translate other Chinese books. Meanwhile, the Emperor Kangxi did a better job than previous emperors in terms of educating Manchu people and attaching importance on fostering translators.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:27, 27 October 2021 (UTC)<br /> <br /> ''Authentic Records'' was later edited. At that time people began to find out the errors in the translation, for either literal or deep meanings of Chinese text are different from what is translated into Manchu language. (Ditto: 470) During the reign of Kangxi, the translation of Chinese books mainly consists of two parts, one of which is to arrange and publish the versions by the former dynasty, the other one of which is to translate other Chinese books. Meanwhile, the Emperor Kangxi did a better job than previous emperors in terms of educating Manchu people and attaching importance on fostering translators.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:58, 27 October 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 康熙年间，朝廷设立的旗学颇多，不仅有康熙二十五年设立的景山官学，也有分设于不同时期的各地官学与义学。如康熙三十年，圣祖御设八旗义学，其后又将义学的设学地域不断扩大，并出台章程制度，规范义学的生员、教习、教学内容和考核方式等。虽然八旗义学的主要目的只是为朝廷培养初级人才，但翻译教学和翻译人才培养仍是其重要内容，因而义学中常设翻译教习，主要由笔帖式和翻译生员等担任。<br /> <br /> During the reign of Kangxi, the imperial court established many flag schools, including not only Jingshan official school established in the 25th year during the period of Kangxi, but also local official schools and free schools in different periods. For example, in the 30th year during the period of Kangxi, the emperor set up the Eight Banners free school, and then expanded the area of free school, and issued the constitution system to standardize the students, teaching, teaching content and assessment methods of free school. Although the main purpose of the Eight Banners free school is only to train primary talents for the imperial court, translation teaching and translation talent training are still its important contents. Therefore, the permanent translation teaching in the free school is mainly held by clerk and translation student.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:05, 26 October 2021 (UTC)<br /> <br /> <br /> During the reign of Emperor Kangxi, the imperial court initiated many Banner schools, including not only Jingshan Official School established in the 25th year during the Kangxi period, but also local official schools and free private schools at different times. For example, in the 30th year of reign, Emperor Kangxi set up the free private schools of Eight Banners, gradually expanded the scope of it and issued the constitution system to standardize the students, teachers, course contents and examination methods. The main purpose of these schools was only to train primary talents for the court, but translation teaching and talent training were of great importance. Therefore, the regular translation teachers in free private schools were mainly selected from clerical officials and translation students.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 15:49, 26 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 至乾隆时期，甚至对义学翻译教习的考选方式予以明确规定，要求考取八旗义学翻译教习，“由该旗将举、贡生员咨送”，并要求“择其年逾三旬，行无匪僻者。”（昆冈等，1963：23；柳海松，2017：24）学生学习的内容上，既有语言课程，也有文化课程，但汉文典籍的满文、蒙文译本也是必学内容，如《四书解义》、《性理精义》等，此外学生有时也需要翻译经义。又如康熙三十四年，应黑龙江将军萨布索奏请，圣祖同意在墨尔根设立旗学，从现任笔帖式中考选翻译明通、品行端方者，充当教习。<br /> <br /> During the reign of the Emperor Qianlong, the selection of translation teachers in free private school was explicitly stipulated, requiring earning relevant certifications in the Eight Banners. Candidates would be nominated by the Banner and finally recommended by senior licentiates. They were required to be over 30 and commit no crime.(Kungang, 1963: 23; Liu Haisong, 2017:24) In terms of learning content, there were both language courses and cultural courses, but Mongolian and Manchu translations of Han Classics were also compulsory courses, such as ''Comprehension of the Four Books'', ''Introduction of Neo-Confucianism'', etc. In addition, students sometimes needed to translate argumentation on Confucian classics. Another example was that in the 34th year of reign, at the request of General Sabuso of Heilongjiang, Emperor Kangxi agreed to set up a Banner school in Moergen and select from current clerical officials those who were proficient in translation and behaved with good morals to serve as teachers.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 14:59, 26 October 2021 (UTC)<br /> <br /> <br /> During the reign of the Emperor Qianlong, the selection of translation teachers in free private school was formally stipulated, requiring relevant learning experiences in the Eight Banners. Candidates should be nominated by the Banner and finally recommended by senior licentiates. And priority should be given to those who were over 30 years old and committed no crime.(Kungang, 1963: 23; Liu Haisong, 2017:24) In terms of learning contents, there were both language courses and cultural courses, but Mongolian and Manchu versions of Han Classics were also compulsory courses, such as ''Comprehension of the Four Books'', ''Introduction of Neo-Confucianism'', etc. In addition, students sometimes were required to translate argumentation on Confucian classics. Another example was that in the 34th year of Emperor Kangxi's reign, at the request of General Sabuso of Heilongjiang, the Emperor agreed to set up a Banner school in Moergen and select from current clerical officials those who were proficient in translation and behaved well to serve as teachers.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 02:29, 28 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 由于朝廷对于东北旗学向来格外重视，要求其确保民族特色，因而清语、骑射尤为重要。但即便如此，黑龙江八旗义学仍以翻译笔帖式教习汉书、汉字，由此可见旗学中翻译教育与人才培养的普遍性。虽然康熙中期以前，旗学学生的清语能力普遍较好，但欲使其精通翻译，以堪翻译汉籍资用，不能只是加强汉语能力，而令满语能力废弛。<br /> <br /> The teaching of Manchu language and riding and shooting was of great importance as a result of the fact that the central government paid immence attention to the schooling of the northeast flags. Despite that, the eights flags in Heilongjiang area were still committed to the instruction of Chinese books and characters by the way of translating. This showed that the training of translation and the cultivation of related talents prevailed among flags. During the first half of Emperor Kangxi' reign, students in flag schools were commonly equipped with excellent Manchu language. However, as for the translation of Chinese books, it was not enough merely to improve their Chinese, but also should enhance their own language.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:39, 24 October 2021 (UTC)<br /> <br /> The teaching of Manchu language and riding shot was of great importance as a result of the fact that the central government paid immence attention to the schooling of banner system in northeast China. Despite that, the gratuitous schools of banner system in Heilongjiang were still committed to the instruction of Chinese books and characters by the way of translating. This showed that the training of translation and the cultivation of related talents prevailed among banners. During the first half of Emperor Kangxi's reign, students in banner schools were commonly equipped with excellent Manchu language. However, as for the translation of Chinese books, it was not enough merely to improve their Chinese, but also should enhance their own language.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 09:56, 27 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 康熙中期以来，随着民族交流显著增多，旗人子弟习汉书的风气日盛，不仅妨碍了其习清书的意愿，而且也因其清语能力的消退影响了翻译。事实上，早在康熙十二年四月，圣祖便常常告诫侍臣，表达对于旗人学习清语的忧虑。圣祖所担心的并非此时的满人不知清语，而是嗣后因为满洲渐习汉语，可能会将满语遗忘。<br /> <br /> Since the middle term of Kangxi’s reign, more and more bannermen study Chinese as there has been a marked increase in ethnic exchanges. But this not only hampers the inclination for the study of Manchu language, but also affects the translation because of the decline of their Manchu language level. In fact, in the twelfth April of Kangxi’s reign, the emperor often admonished his courtiers and showed his concern about bannermen’s Manchu learning. What worries him is not that bannermen at this time don’t understand Manchu, but is that their descendants may forget Manchu for usual practice of Chinese in Manchuria.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:19, 27 October 2021 (UTC)<br /> <br /> Since the middle term of Kangxi's reign, more and more bannermen studied Chinese as there had been a marked increase in ethnic exchanges. But this not only hampered the inclination for the study of Manchu language, but also affected the translation because of the decline of their Manchu language level. In fact, in April 1673, Kangxi often admonished his courtiers and showed his concern about bannermen's Manchu learning. What worried him was not that bannermen at this time didn’t understand Manchu, but was that their descendants may forget Manchu for usual practice of Chinese in Manchuria.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:32, 27 October 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 圣祖认为，满、汉文义不乏相似，即便照字翻译，可通用者仍然很多，因而不致给今天的译者造成困难，但随着世易时移，后世子弟未必知晓，因而“差失大意”或“言语欠当”或许在所难免。（中国第一历史档案馆，2009：93）康熙的担心到了晚期以后得到应验，此时的八旗子弟清语能力普遍下降，不仅后生子弟“竟忘满语”，而且“老成旧耆”者，也有语音不正、字句失落的情况，导致翻译中误译、错译丛生，与“先年老人所翻之语不独恰当，（而且）真有奇处”的局面，已不可比拟。（张玉书、允禄等，1983：7 ；中国第一历史档案馆，2009：2271）<br /> <br /> Kangxi thought that the meaning of Manchu language and Chinese has similarities, even translating these words word by word, the universal word had occupied a lot, therefore, it won’t cause any problems to the translators at that time. However, with the time went on, the later generation won’t be fully know these words, so that the lack of meaning or the improper words couldn’t be avoided. ( The First Historical Archive of China, 2009:93) Kangxi’s worry had been confirmed in his later days. At that time, Snuff Pots’ ability of knowing Manchu language had been decreased. Not only did their following generation forget the Manchu language, but also some of the old people had wrong pronunciation and the lack of words and sentences. Both of the two situations had led into the mistranslation, which didn’t suit the translation of the former people, and had an odd situation. The whole translation couldn’t be compared with the former one. ( Zhang Yushu, Yunlu, 1983:7; The First Historical Archive of China, 2009:2271) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:24, 23 October 2021 (UTC)<br /> <br /> <br /> Kangxi thought that the meaning of Manchu language and Han language has similarities.Even translating works word by word, the universal words had occupied a lot.Therefore, it won’t cause troubles to translators now. However, as time flied, the later generation won’t be fully know these words, so that the misunderstanding of meaning or the improper translation couldn’t be avoided. ( The First Historical Archive of China, 2009:93) Kangxi’s worry had been confirmed inthe later period. At that time, Snuff Pots’ Manchu language ability had been decreased to a great extent. Not only did their following generation forget the Manchu language, but also some of the old people had wrong pronunciation and lacked words and sentences. Both of the two situations had led into the mistranslation, which didn’t suit the translation of the former people,causing a strange situation. The whole translation couldn’t be compared with the former one. ( Zhang Yushu, Yunlu, 1983:7; The First Historical Archive of China, 2009:2271) --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 12:36, 25 October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 5.雍、乾二朝关于翻译人才培养的调整与改革。雍正朝初期，礼部遵圣谕拟调整旗学的办学方针，强化学生的满、汉语等多语种能力，即是因应时势之举。如《大清会典（雍正朝）》中说，雍正二年，朝廷对国子监八旗官学的管理进行改革，要求依学生的学习科目，调整其学习重点。<br /> <br /> The adjustment and reformation about translation talents in Yong Dynasty and Qian Dynasty :In the early Yong Dynasty ,Li Apartment created some measurements to strengthen students’ multilingual abilities according to Emperor’s command, which are called policies conforming to the historical trend of time.For example,Qing Reign said that government reform management of Eight Banners Academic in the Imperial College in YongZheng 2th year, which change the major points of studying according to student’s subjects.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 12:29, 25 October 2021 (UTC)<br /> <br /> 5. Adjustment and reform of translation talent training in The Yong and Gan dynasties. In the early years of Yongzheng Dynasty, the Ministry of Rites decided to adjust the educational policy of banner learning and strengthen the students' multilingual abilities such as Manchu and Chinese in accordance with the situation. As stated in the Qing Dynasty (Yongzheng Dynasty), in the second year of Yongzheng, the imperial court reformed the management of the eight Banners of the Imperial Academy, requiring students to adjust their learning priorities according to their learning subjects.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 05:29, 27 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 具体来说便是，习满文者，以书写本折字画为主；习文章者，以讲论圣贤经传为主；习翻译者，则以熟翻《古文渊鉴》、《大学衍义》等书为主。教育方式的分流发展，既可以令培养目标更趋明确，也可以强化培养的专业性与针对性。然而，鉴于翻译科目自身的特殊性，学习者不宜为“幼稚之人”，而必须是年龄稍长，且资性聪敏者，如此才能保证学习效果。<br /> To be specific, those who are proficient in writing Chinese calligraphy and painting are given priority to writing this calligraphy and painting; Xi article, to talk about the sages mainly; For those who are familiar with translation, they mainly read guwenyuan Jian and Xueyan Yi. The diverging development of educational methods can not only make the goal of training more clear, but also strengthen the professionalism and pertinence of training. However, in view of the particularity of translation, learners should not be &quot;naive&quot;, but should be older and intelligent in order to ensure the learning effect.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 05:27, 27 October 2021 (UTC)<br /> <br /> Specifically, those who study Manchu mainly write calligraphy and paintings; Those who study articles mainly give lectures on the scriptures of sages; As a translator, he is mainly familiar with books such as ''guwenyuanjian'' and ''University Yanyi''. The diversion development of educational methods can not only make the training objectives more clear, but also strengthen the professionalism and pertinence of training. However, in view of the particularity of the translation subject itself, learners should not be &quot;naive&quot;, but must be older and intelligent, so as to ensure the learning effect.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 05:34, 27 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 于是，经国子监祭酒孙嘉淦条奏，并经康亲王崇安、果郡王允礼议覆，朝廷决定嗣后选取官学生，需以年龄区隔，令年幼者学满文，年龄稍长者学汉文。随后，又规定官学生中如有愿清书者，可由助教视其年岁稍长，且文义粗通，准其该学翻译，但若要拨入翻译馆，则必须“读过汉书”。（铁保等，1983：16 ）乾隆年间，朝廷进一步调整国子监八旗官学的培养方式，明确将其分为清、汉两途。<br /> Therefore, after sun Jiagan of imperial College made a toast to the wine, and after wang Chongan of Kangqin and Wang Yunli of Guojun, the court decided to select the official students according to their age, so that the younger students learn Manchu, while the older ones learn Chinese. Later, it was stipulated that if any official student was willing to study Chinese calligraphy, he or she could be allowed to study translation by the teaching assistant according to his or her age and rough meaning. However, if he or she wanted to be assigned to the translation library, he or she must have &quot;read Chinese calligraphy&quot;. (Tie Bao et al., 1983:16) During the Reign of Emperor Qianlong, the imperial court further adjusted the cultivation mode of the eight Banners of the Imperial Academy, explicitly dividing it into qing and Han dynasties.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:24, 23 October 2021 (UTC)<br /> <br /> Therefore, after the memorial was proposed by sun Jiagan, headmaster of Imperial Academy and approved by prince Kangqin wang Chong'an and prince Guojun inaccordance with the law, the court decided to select the official students according to their age, so that the younger students learn Manchu, while the older ones learn Chinese. Later, it was stipulated that any official student who was willing to study Chinese calligraphy could be allowed to study translation by the teaching assistants when he was getting mature and had a rough understanding of meaning of Chinese passages. However, if student wanted to be assigned to the translation college, he must have &quot;read books written in Chinese&quot;. (Tie Bao etc, 1983:16) During the reign of Emperor Qianlong, the imperial court further adjusted the cultivation mode of the Imperial Academy of Eight Banners, explicitly dividing it into two majors of Manchu and Chinese.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 08:22, 25 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 《钦定八旗通志》中说，八旗子弟选入国子监八旗官学后，前三年并不分途，而是一体专习经书，朝夕讲课。三年后，经监臣稽考，“材质聪颖、有志力学者”归入汉文班，分隶教习，而“年齿已长，愿学翻译者”则归入满文班，分隶助教，以专习翻译。（同上：10）国子监八旗官学的清、汉分途教学固然有其影响，但就清代旗学整体的翻译人才培养而言，亦谈不上冲击。<br /> <br /> It is said in the ''General Annals for Imperial Eight Banners'' that the descendants of the Eight Banners, after being selected into the imperial Academy of The Eight Banners, did not have separate courses in the first three years, but studied the classics together and gave lectures every day. Three years later, after an examination by the supervisor, &quot;intelligent and ambitious students&quot; were assigned to the Chinese language class and assisted in lecturing, while students who were &quot;mature and willing to learn translation&quot; would be assigned to the Manchu Class and acted as teaching assistants to specialize in translation. (Ibid:10) The separate teaching of Chinese and Manchu in the Imperial Academy of Eighth Banners had its significance but did not construct a shock toward the overall training of translation talents in the Qing Dynasty.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 06:51, 25 October 2021 (UTC)<br /> <br /> It is said in the ''General Annals for Imperial Eight Banners'' that the descendants of the Eight Banners, after being selected into the Eight Banners official school of Directorate of Imperial Academy, had no separate way in the first three years, but studied the classics together and attended classes every day. Three years later, after an assessment by the supervisor, &quot;intelligent and aspiring students&quot; were assigned to the Chinese class and assisted in lecturing, while students who were &quot;mature and willing to learn translation&quot; would be assigned to the Manchu Class and acted as teaching assistants in order to specialize in translation. (Ibid:10) The separate teaching of Chinese and Manchu in the Eight Banners official school of Directorate of Imperial Academy certainly had its significance but constructed no shock toward the overall training of translation talents in Qing Dynasty.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 01:21, 26 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 然而，乾隆帝接受孙嘉淦的奏议，同意改变官学之旧例，即官学中研习翻译者往往只是应考笔帖式，允许八旗官学生之归入汉文班者，不必专习《四书》，也可讲求经、史等有用之学，并每三年一次对其进行考试，“取其明通者，授为监生，由官学而升之太学。”（同上：10- 11）这一做法尽管可以拔擢旗学汉文班中的秀异者，获得入国子监深造的机会，却与旗学设立的初衷一定程度上相悖。《大清会典（雍正朝）》中说，八旗官学之设，“原欲清、汉兼优，精通翻译，备部院衙门补用，可任职事”，而孙嘉淦所奏不仅会造成旗学教育资源的浪费，而且会造成国家教育的制度扞格，容易诱使官学学生竞相钻研汉文，从而背离旗人根本。（叶高树，2012：141-142）<br /> <br /> However, Emperor Qianlong accepted Sun Jiagan's proposal and agreed to change the old practice of the official schools, that is, students in official schools of the eight banners were allowed to enter the Chinese class because students who studied translation were bithsis often by passing the examination in the official school. They did not have to study the Four Books, but could focus on useful classics about Confucianism and history. They took an examination every three years, and “those who were proficient would be awarded as the Imperial College Students and would be promoted from the official school to the Imperial College.&quot; (ibid.: 10 - 11) Although this measure could promote the outstanding students in the Chinese class of the Eight Banners School who could obtain the opportunity to further study in the Directorate of Imperial Academy, it was contrary to the original intention of the establishment of the Eight Banners School to a certain extent. According to Record of Laws and Systems of Qing Dynasty (Yongzheng Dynasty), the establishment of the official school for Eight Banners &quot;originally wanted to cultivate talents excellent in both Manchu, Chinese and translation, who could be the candidates for government employees.”However, Sun Jiagan's proposal would not only cause a waste of educational resources of the Eight Banners School, but also make the system of national education incompatible. What’s more, his proposal easily induced students in the Eight Banners School to delve into Chinese competitively, which was deviating from the foundation of the Eight Banners. (Ye Gaoshu, 2012:141-142)--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:01, 27 October 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 与放宽八旗官学生学习汉书不同，乾隆时期对于八旗清文学学习翻译之事，则提高了要求。清文学专以汉军为对象，主要教授清书、骑射和伦理，它的开设是衡量旗学教育普及程度的重要参数。雍正十二年，为了对清文学教习从严管理与考核，以形成教学压力，督促汉军子弟更好地学习清文和翻译，经部议准，出台了满教习考核之规定。<br /> <br /> <br /> Different from relaxing the rules for students of the eight Banners to study Han literature, the requirements for learning the Qing wen-Chinese translation of Qing literature were raised during the reign of the Emperor Qianlong period. Taking the Han Army as the object, the Qing Literature College mainly taught Qing books, horsemanship and archery and ethics. Its establishment was an important parameter to measure the popularity of banner education. In the twelfth year of the Emperor Yongzheng, in order to manage and assess the teaching of Qing literature strictly, so as to form teaching pressure and to urge the han Army to better learn Qing literature and the Qing wen-Chinese translation, the ministry approved the regulation of on manchu's teaching and learning assessment. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 10:02, 25 October 2021 (UTC)Liu Wei<br /> <br /> Different from relaxing the rules for students of the Eight Banners to study Chinese literature, the requirements for learning Manchu literature and the Manchu-Chinese translation were raised during the reign of the Emperor Qianlong period. Taking the Chinese soldiers as its object, the Manchu Literature mainly taught Manchu works, horsemanship and archery and ethics. Its establishment was an important parameter to measure the prevalence of Banner education. In the twelfth year under the reign of the Emperor Yongzheng, the ministry introduced regulations on strict teaching and examination assessment of Manchu learning, so as to form teaching pressure, urging Chinese soldiers to better learn Manchu literature and the Manchu-Chinese translation.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 00:29, 26 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 满教习的考核以三年为限，有头等、二等、三等之分，考核标准主要与教习子弟的考课有关。乾隆三年，朝廷对现行标准进行修订，出台了更为严格的规定。以“头等”为例，在雍正十二年的考核标准中，但凡子弟能考中翻译外郎、笔帖式者，其清书教习便能位列头等，其奖励方式与内容交部议叙。<br /> <br /> The assessment was limited to three years, ranking the first class, the second class and the third class. Its criteria were mainly related to the courses taken by the students. In the third year under the rein of Qianlong, the imperial court revised the current standards and issued more stringent regulations. Taking the &quot;first-class&quot; as an example, in the assessment criteria of the twelfth year under the reign of Yongzheng, students who could obtain the position of interpreter and bithesi in the examination, would be ranked first, the reward method and content discussed by the ministry.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 01:47, 22 October 2021 (UTC)<br /> <br /> The assessment is limited to three years, including first class, second class and third class. The assessment criteria are mainly related to the examination courses of the students. In the third year under the rein of Qianlong, the imperial court revised the current standards and issued more stringent regulations. Taking the &quot;first-class&quot; as an example, in the assessment criteria of the twelfth year under the reign of Yongzheng, students who could obtain the position of interpreter and bithesi in the examination, their Qing Shu teaching will be ranked first, and the reward method and content will be discussed by the ministry.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:06, 25 October 2021 (UTC)-<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 至乾隆时期，头等的考核标准在先有的基础上增加了“翻译生员”一项，但奖惩规定不变，仍为“交部议叙”。雍正年间关于“二等”清书教习的考核标准明显低于“头等”，其具体规定是“子弟虽未有考试之人，有能写清字楷书，并粗通翻译者”，其奖励则是“再留学三年”。但同样的是，这一标准经乾隆三年的修订之后，变成了“虽无考中之人，尚有能写清字楷书，并粗通翻译，及通晓清话者”。<br /> <br /> During the Qianlong period, the &quot;translator&quot; was added to the first-class assessment standard on the basis of the previous one, but the reward and punishment provisions remained unchanged, which were still &quot;submitted to the ministry for discussion&quot;. During the reign of Yongzheng, the assessment standard of &quot;second-class&quot; Qing Shu teaching was obviously lower than that of &quot;first-class&quot;. The specific provision was that &quot;Although the children did not have an examination, those who could write regular script and are proficient in translation&quot;, and the reward was &quot;Study abroad for another three years&quot;. But the same is that after the revision of this standard in the third year of Qianlong, it has become &quot;Although no one has passed the exam, there are still people who can write regular script, and are proficient in translation and Qinghua&quot;.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 23:59, 24 October 2021 (UTC)<br /> <br /> During the reign of Qianlong, the “translation student” was added to the first-class assessment standard on the basis of the previous one, but the provision of rewards and punishments remain &quot;upon the decision of the ministry&quot;. During the reign of Yongzheng, the assessment standard of &quot;second-class&quot; teachers of Manchu language were significantly lower than that of the &quot;first-class&quot;. It is specifically regulated that for those whose “students did not take the examination, but could write regular script of Manchu language and know a bit of translation”, the reward was “studying abroad for another three years”. However, the same assessment standard of the second-class developed into “no students had passed the exam, but could write regular script of Manchu language, know a bit of translation and are proficient in Manchu language” after revision in the third year of Qianlong. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 05:09, 26 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 二者对比，增加了“通晓清话”的内容，明显较之雍正朝更严。如果说雍、乾两朝关于“头等”、“二等”的考核标准只是些微调整的话，那么关于“三等”的考核标准则存在明显不同。其中，雍正朝的说法是“弟子止能写清字，并粗通清语者”，到了乾隆年间则成了“弟子并无粗晓翻译、清话，又不能缮写清字楷书”，后者再次凸显了对于翻译的重视。<br /> <br /> Compared with the former one, the mastering of Manchu language was added to the assessment criteria making them stricter than those in the era of Yongzheng Emperor. If the adjustments to Yongzheng's assessment criteria of the first class and the second class made during the reign of Qianlong were minor, then the adjustments to the criteria of the third class significantly differed from the former one. For instance, the third-class was referred as teachers whose students can only write and speak little Manchu language in Yongzheng's era. The criteria developed during the reign of Qianlong that the students of the third class know nothing about translation or Manchu language, and cannot write Manchu regular script. The latter assessment criteria once again highlighted the importance attached to translation.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:34, 24 October 2021 (UTC)<br /> <br /> In contrast, the addition of the 'knowledge of the Qing language' is clearly more stringent than in the Yongzheng period. If the assessment criteria for 'first-class' and 'second-class' were only slightly adjusted in the Yong and Qian periods, then the assessment criteria for 'third-class' were markedly different. For instance the term ’disciples who can write in Manchu and have a rough understanding of the Manchu‘ In the Yongzheng reign was changed to 'disciples who do not have a rough understanding of translation and Manchu, and who cannot write in regular script in Manchu' during the Qianlong reign, the latter again highlighting the importance attached to translation.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 04:59, 27 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 而且，关于“三等”清书教习的奖惩规定也有明显不同，其中雍正年间的规定只是轻描淡写的“拨回原处”，而乾隆时期则是“系现任笔帖式、闲散官充当者，即时交部查议，系废员充当者，即时驳回，永不叙用”，后者的惩处力度显然更大。值得注意的是，上述关于清书教习的考核标准及奖惩规定等，在雍、乾两朝的适用性并不一致。其中，雍正朝时期的办法是清文学教习一体适用，乾隆朝时期则特别针对汉军清文教习，其中原因与汉军清语能力普遍低下有关。<br /> <br /> Moreover, there is a clear difference in the regulations on the rewards and punishments for the &quot;third-class” of Qing Shu teaching staff, of which the Yongzheng period was lightly &quot;set back to the original place&quot;, while the Qianlong period was &quot;idle officials in the bithesi should be instantly investigated by the Ministry. For those who were ousted former staff should instantly be dismissed, and never to be used&quot;. The latter punishment was obviously more severe. It is worth noting that the above-mentioned assessment standards and regulations of rewards and punishments to the Qing book teaching were not consistent in applicability for the two reigns. Among them, the approaches of Yongzheng period were applicable to Qing literature teaching as a whole. While Qianlong' s particularly directed at the Qing language teaching to the Han army, for which was related to the generally low ability of the Han army in Qing language.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 27 October 2021 (UTC)<br /> <br /> Moreover，there was a great difference about the rewards and punishments for the &quot;third-class” of Qing Shu teaching staff between the reign of emperor Yong Zheng and the reign of emperor Qian Long，while the regulations of the former was just touch on lightly as“allocate to the original place”，the latter was“ idle officials in the bithesi should be instantly investigated by the Ministry. For those who were ousted former staff should instantly be dismissed, and never to be used&quot;，which was obviously more severe.It is worth mentioned that the test standard of the teachers of Qing books and the punishment and reward regulations were not in consistency about the adaptation between Yong and Qian dynasties.The method in Yong Zheng period was applicable to Qing literature teaching as a whole，while in Qian Long period，the method was aimed to the Qing language teaching to the Han army，the reason for which is related to the generally poor Qing language ability of the Han army --[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:02, 27 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 乾隆帝对待八旗官学和清文学的态度明显不同，他鼓励前者学习汉文，却要求后者保持满洲的民族本特质，这种政策的两面性说明统治者在旗学的问题上，尚未真正做到通盘考虑，因而政策缺乏一致性。但作为“夙善国语，于翻译深所讲习”的“十全”皇帝，乾隆帝既能洞悉旗学教育的不足，又能从落实清语与翻译教学的立场出发，对旗学教育的方针进行修改与完善。乾隆七年十二月二十一日，高宗御阅宗学试卷，发现汉文教习宗室子弟虽然已历数年，但“翻译诸卷亦属平常”。（中国第一历史档案馆，1998：827）<br /> <br /> Emperor Qian Long showed distinctly different attitudes toward royal official study and the literature in Qing dynasty，he encouraged the former to study Han language，but asked the latter to keep the national instinct of Man Zhou，and the two-sides policy showed that，the ruler didn‘t have a well- rounded consideration on the issue of the royal study，so the policy was lack of consistency.However，emperor Qian Long，as a versatile who is good at national language and is engaging in the translation institutions， he not only can discern the shortcomings of royal education，but also can he revised the policies of royal education at the aim of carrying out the teaching of Qing language and translation study.On December 21rst in the sevemth year of Qian Long‘s throne，when the emperor checked the test paper，he found that though the royal students had studied for years，they still had a “normal translation” when translating the books.（the first Chinese history archive，1998:827）<br /> <br /> Emperor Qianlong had showed quite different attitudes toward the official institutions in Eight Banners and the study of Manchu by encouraging the former to study Han language, while commanding the latter to keep ethnic traits of Manchu. The dual character of policy itself had manifested that the ruler did not have a well-rounded consideration on the issue of Manchurian education, hence it was lack of consistency. But as an Emperor who was &quot;always excellent in national language and had high attainments in tranlsation&quot;, Qianlong could not only discern the shortcommings in the education for Manchu, but also revise and improve the policy for it at the aim of carrying out the education of Manchurian language and translation. On December 21th, 1742, the 7th year under the reign of Qianlong, Qing emperor Gaozong checked the test papers of royal clan and found that the royal students had been educated in Han language for many years, yet their translation were still mediocre judged on those testing papers. (the First History Archives of China, 1998: 827)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 10:16, 27 October 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 乾隆十七年，上谕敕设世职官学，原因即是八旗世袭官荒怠清语和骑射。为了落实旗学设立之初衷，即以“清、汉兼优，精通翻译”为要，朝廷调整了部分旗学的教学重点，如乾隆二十一年裁减宗学汉教习九人，该设为翻译教习，并从翻译生员中选取适任者，担任圆明园学教习。（铁保等，1983：7；托津等，1994：6417）乾隆三十一年，朝廷在议准八旗官学的修业年限时，一并对官学生的考课做了要求，规定习翻译和清语者如不能在学习期满时，考取中书、库使、笔帖式等，都必须咨回本旗，并另挑差使。（铁保等，1983：12）<br /> <br /> In 1752, the 17th year under the reign of Qianlong, the Emperor had commanded to set up hereditary official institutions due to the fact that hereditary officials had neglected the study of Manchurian language, equitation and toxophily. The original intention of the education for Manchu is to train talents “excellent in both Manchurian and Han language, proficient in translation”. In order to achieve this, the court of Qing government had adjusted some academic focuses in Eight Banners. For instance, nine instructors who taught Chinese for royal clan were laid off in 1756, the 21th year under the reign of Qianlong, and replaced them with translation instructors selecting from translation students to teach in the Summer Palace. (Tie Bao et al., 1983:7; Tuo Jin et al., 1994: 6417). In 1765, the 31th year under the reign of Qianlong, the court had stipulated the length of study for imperial institutions in Eight Banners after discussing, and staked a claim to royal students’ tests--stipulating that those who learned translation and Mauchuria and failed to pass examinations for Zhongshu (cabinet minister), Kushi (storehouse commissioner-in-chief), Bithesi, etc. during the study period must be sent back to their own banners and took on other errands. (Tie Bao et al., 1983:12)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 02:27, 26 October 2021 (UTC)<br /> <br /> Another version: In 1752, the 17th year under the reign of Qianlong, the Emperor had ordered to set up hereditary official institutions because of the fact that hereditary officials in the Eight Banners neglected the study of Manchurian, equitation and toxophily. With the initial intention of implementing the Banner education, that is, to train talents “excellent both in Manchurian and Han languages, proficient in translation”, the court of government in Qing Dynasty had adjusted some academic focuses in the Eight-Banner educational system. For instance, nine instructors who taught Chinese for royal clan were laid of in 1756, the 21st year during the reign of Qianlong, and replaced them with translation instructors who were selected from translation students to teach in the Summer Palace. (The Bao et al., 1983:7; Tuo Jin et al., 1994:6417). In 1756, having discussed the issue of the length of study and staking a claim to royal students’ tests, the court stipulated that those who learned translation and Manchurian and failed to pass examinations for Zhongshu (cabinet minister), Kushi (storehouse commissioner-in-chief), Bithesi (clerical staff), etc. during the study period, must be sent back to their own banners and took on other errands. (Tie Bao et al., 1983:12)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 11:59, 27 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 至于学习的具体年限，则规定十八岁以下者以十年为期，这一规定为嗣后沿用。乾隆朝关于旗学教育的另一项改革便是“进学”。所谓“进学”是指旗学中的汉文班官学生经过一定的稽核或者考试之后，成绩优异者可升入国子监的办法。<br /> <br /> As for the specific period of study, it was stipulated that those under the age of 18 would have a 10-year-period study, which was also used in succeeding generations. Another reform of education in the Eight Banners in Qing Dynasty under the reign of Emperor Qianlong was “Jinxue” or “Entering School”, a special selection system. The so-called “Jinxue” referred to the method that the official students, with outstanding academic achievements, in Chinese Language Class in Banner education system, can be promoted to the Imperial Academy ( the highest educational administration in feudal China), after a certain audit or examination.<br /> <br /> As for the specific period of study, it was stipulated that those under the age of 18 would have a 10-year-period study, which was also used in succeeding generations. Another reform of the Qianlong dynasty on the education of banner school is &quot;into the school&quot;.（a special selection system） The so-called “Jinxue” referred to the method that the official students, with outstanding academic achievements, in Chinese Language Class in Banner education system, can be promoted to the Imperial Academy ( the highest educational administration in feudal China), after a certain audit or examination.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:38, 25 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 毫无疑问，“进学”办法的出台与朝廷一贯强调民族特质的政策颇有龃龉，但其所以成行，与统治者放宽八旗大臣子弟参加科试不无关系。如乾隆三十年，上谕内阁，指出八旗三品以上大臣子弟如国语娴熟，练习弓马，则遇考试之期时，可由其父兄自行奏明，一体入闱考试。但上谕同时规定，如果他们不潜心力学，于国语骑射又不专攻娴习，自然不如兼习文艺，兼收并进。（中国第一历史档案馆，1998：568）<br /> <br /> <br /> There is no doubt that the introduction of &quot;into the school&quot; approach and the court's consistent emphasis on the policy of national traits are quite at odds, but it has become a line, and the ruler relaxed the eight banners minister's children to participate in the examination is not unrelated. For example, the Qianlong 30 years, the bull cabinet, pointed out that the eight banners above the third grade minister's children such as skilled in the language, practice bow and horse, when the examination period, by their fathers and brothers to present themselves, one into the examinations. But the bull at the same time, if they do not concentrate on mechanics, in the national language riding and archery and not specializing in mastery, it is naturally better to learn both arts and culture, both into. (The First Historical Archives of China, 1998: 568)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:34, 25 October 2021 (UTC)<br /> <br /> There is no doubt that the introduction of &quot;into the school&quot; approach and the court's consistent emphasis on the policy of national traits are quite at odds, but it has become a line partly because the ruler relaxed the rules on the eight Banners ministers’ children’s participation in the examination. For example, in the 30th year of Qianlong, the emperor talked to the cabinet, pointing out that ministers' children above the third grade in the eight Banners if skilled in Chinese language and practicing bow and horse, when encountering examination periods, by their fathers and brothers presenting their conditions, can take the examinations as well. But the imperial edict also stipulated, if they do not concentrate on study, and not specialize in the national language and riding and archery, it is naturally better to learn both letters and skills. (The First Historical Archives of China, 1998: 568)--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:47, 26 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 换言之，在旗人学习清语、骑射的意愿低落时，朝廷采取“进学”的办法，希望旗人通过兼习文艺而“犹可为造就之资”。（同上：568）朝中尚且如此，驻防自不待言。如乾隆四十至四十一年间，西安将军傅良条奏，指出满营官员内，熟练稿案且兼通满、汉文义者，已“甚难其人”。<br /> <br /> In other words, when the Banner people's willingness to learn Qing language and riding and shooting was low, the imperial court adopted the method of &quot;recruiting scholars&quot;, hoping that the Banner people could &quot;be trained to be talents&quot; through concurrent study of letters and skills. (Ibid.: 568) Even so this is true in the court, the situation at the garrison is self-evident. For example, during the 40th to 41st years of Qianlong, Xi'an General Fu Liangtiao pointed out that among the Manchu camp officials, those who were skilled in manuscripts and understood both Manchu and Chinese texts were &quot;very difficult to find.&quot;--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 05:28, 23 October 2021 (UTC)<br /> <br /> In other words, when the Banner people's willingness to learn Qing language and riding and shooting was low, the imperial court adopted the method of &quot;recruiting scholars&quot;, hoping that the Banner people could &quot;also be trained to be talents&quot; through concurrent study of letters and skills. (Ibid.: 568) The court had already done so, and the garrison understood naturally what to do. For example, during the 40th to 41st years of the Qianlong Reign, Xi'an General Fu Liangtiao proposed to the court, pointing out that among the Manchu camp officials, those who were familiar with official paperwork and could understood texts written in both Manchu and Chinese were &quot;very difficult to find.&quot;--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:27, 25 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 乾隆年间，满洲入关日久，满汉交流频密，旗人使用汉语阅读汉书的机会大增，使用清语的场合自然减少，这一点自会影响其学习清语和翻译的意愿。6.嘉、道以后翻译人才培养的颓废。嘉庆以后，有关旗学教育的许多做法都是沿袭前朝规定。<br /> <br /> During the reign of Emperor Qianlong where the Manchus had entered into Shanhaiguan for a long time, the exchanges between Manchus and Han people were frequent. The opportunity of using Chinese and reading Chinese books increased greatly, and the occasions of using Manchu decreased naturally, which will naturally affect the willingness of the Banner people to learn Manchu and translation. 6. After the reign of Jiaqing and Daoguang, the cultivation of translators was decadent. After the Jiaqing reign, many of the practices concerning the education of banner scholars followed the rules of the previous dynasty.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:00, 25 October 2021 (UTC)<br /> <br /> During the reign of Emperor Qianlong when the Manchus had entered into Shanhaiguan for a long time, the exchanges between Manchus and Han people were frequent. And the Manchus’ opportunities of using Chinese and reading Chinese books increased greatly. Meanwhile, the occasions of using Manchurian decreased naturally, which would correspondingly affect the willingness of the Banner people to learn Manchurian and translation. 6. After the reign of Jiaqing and Daoguang, the cultivation of translators was decadent. After the reign of Jiaqing , many of the practices concerning the education of banner scholars followed the rules of the previous dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 01:56, 26 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 例如，在有关官学生肄业的具体年限上，便接续了乾隆三十一年的要求，规定年龄在十八岁以下者，仍须以十年为限，并将这一规定应用至咸安宫官学和景山官学。《钦定大清会典事例（光绪朝）》中对此事的记载是：咸安宮官学成材者众，体制较优，……嗣后凡由官学生及闲散人等挑选者，定以十五岁以上二十岁以內入学，至十年限满，不能考中生员， 即行出学。<br /> <br /> For example, the schools accepted the requirement in the 31st year of Qianlong (1736) on the aspect of the specific length of study of official students who failed to meet the graduate standards. The requirement claimed that the delay in graduation for students under the age of 18 was still ten years and it would be applied to Salt palace official Ann and Jingshan official study. According to the record on book called ''Hui Dian Case of the Qing Dynasty'', it was written that there were many talents in Salt palace official Ann which indicated superiority of study system. Hereafter, these candidates selected by official students and common people were required to matriculate at age from 15 to 20 with ten years full. During the ten years, these candidates couldn’t be allowed to join the imperial examination for the position of scholar until leaving school.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:28, 22 October 2021 (UTC)<br /> <br /> For example, the schools accepted the requirement in the 31st year of Qianlong period (1736) on the aspect of the specific length of study of official students. The requirement claimed that the length of study for students under the age of 18 was still ten years and it would be applied to Salt palace official Ann and Jingshan official study. According to the record on book called ''Hui Dian Case of the Qing Dynasty'', it was written that there were many talents in Salt palace official Ann which indicated superiority of study system. Hereafter, those candidates selected from official students and common people were required to be enrolled at age from 15 to 20. At the end of the ten years, if candidates couldn’t be chosen to study in Taixue(the highest seat of learning in ancient times in China), they wil be asked to drop out of school.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:45, 22 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 如由举、贡、监生挑选者，亦以十年为率，核计已经正科三屆乡、会试不能取中者，一并出学。其景山官学，……即照八旗官学之例，将十岁以上十八岁以下者入学肄业，至十年限满无成者，拨回本旗，另行挑差。（昆冈等，1963：273）道光年间，官学生的学习仍以十年为限，一方面是为了延长学生学习时间，更重要的是为了体现朝廷对旗学教育质量的重视。<br /> <br /> If it is selected from Ju, Gong and Jian students, it will also be based on the rate of ten years. Those who have failed to be elected in the Xiangshi and Huishi for three sessions will be released together. The Jingshan official school, that is, according to the example of the Eight Banners official school, people over the age of ten and under the age of eighteen enrolled in school failing to be elected at the end of ten years shall be pulled back to their own Banners and choose a job. ( Kungang et al., 1963:273) During the Daoguang period, the study of official students was still designated to ten years. On the one hand, it was to extend students’ learning time, and more importantly, it was to reflect the importance the court attached to the quality of Banner’s education.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:44, 22 October 2021 (UTC)<br /> <br /> If being selected from Ju, Gong and Jian students, it will also be based on the rate of ten years. Those who have failed to be elected in the Xiangshi and Huishi for three sessions will be released together. The Jingshan official school, that is, according to the example of the Eight Banners official school, people between ten years old and eighteen years old who were dropouts in school fail to be elected at the end of ten years shall be pulled back to their own Banners and choose a job. ( Kungang et al., 1963:273) During the Daoguang period, the study of official students was still designated to ten years. On the one hand, it was to extend students’ learning time, and more importantly, it was to reflect the importance the court attached to the quality of Banner’s education.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:41, 23 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 如道光三年，礼部议准：嗣后八旗官学生留学，亦以十年为断。其有考取文生员、翻译生员者，以考中之日为始，留学十年。如再考中副榜、拔贡、优貢等项，复以中式之日为始，扣满十年，俾得底于有成。<br /> For instance, Daoguang three years, after consultation, the Ministry of rites approved that descendants of the “Eight Banners” officials could studied abroad for ten years. Among them, those who have been admitted as government students or translation students could study abroad for ten years from the day they were admitted. If anyone was admitted to the additional notice, Ba Gong, You Gong and so on, ten years would be deducted from the day of they were admitted, so as to achieve great success.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:32, 23 October 2021 (UTC)<br /> <br /> For instance, in the third year of Emperor Daoguang, after consultation, the Ministry of Rites approved that descendants of the “Eight Banners” officials could study abroad for ten years. Among them, those who have been admitted as clerk students or translation students could study abroad for ten years from the date of the admission. If anyone was admitted to Deputy Ranking, Ba Gong, You Gong, etc. , ten-year period would be deducted from the day of their enrollment, so as to achieve great success. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:04, 23 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 如中式举人，则以有铨选之路，不得再行留学。由上可知，所谓十年的年限适用于所有八旗官学生，不论其是否考取文生员，或翻译生员，皆是如此。即便是考取副榜、拔贡和优贡等，也是从其中式之日起，计满十年。这么做的目的仅在于使学生能学有所成。<br /> <br /> For example, if a person was admitted as Juren in the Imperial Examination, he could use his talents to usher in such a path in politics that he was not allowed to study abroad. It could be seen from the above that the so-called ten-year period was applicable to all Eight Banners official students, no matter whether they were enrolled as clerks or translators. The ten-year period was also calculated from the date of admission even if they were admitted to Deputy Ranking, Bagong, Yougong, etc. The purpose simply lied in enabling students to succeed in their studies. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:03, 22 October 2021 (UTC)<br /> <br /> For example, if a person was admitted as Juren in the Imperial Examination, he could be selected to participate in politics that he was not allowed to study abroad. It could be seen from the above that the so-called ten-year period was applicable to all Eight Banners official students, no matter whether they were enrolled as clerks or translators. The ten-year period was also calculated from the date of admission even if they were admitted to Deputy Ranking, Bagong, Yougong, etc. The purpose simply lied in enabling students to succeed in their studies.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:44, 24 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 与此同时，由于乾隆后期推行“讲学”制度，八旗子弟学习清语和翻译的意愿明显减退，对嘉、道年间的旗学教育也产生了影响。如嘉庆十三年闰五月，仁宗曾颇有感慨地对大臣说，开国之初，风气淳朴，朝中满洲大臣教诫八旗，因而“如清语、骑射，尚能勤加练习，远胜今日。”（曹振镛等，1986：601）又说：“从前满洲，尽皆通晓清文，是以尚能将小说、古词翻译成编”，而“今满洲非惟不能翻译，甚至清话生疏，不识清字。<br /> <br /> At the same time, due to the implementation of the &quot;lecture&quot; system in the late Qianlong, the willingness of the Eight Frag People to learn Qing language and translation decreased significantly, which also had an impact on the flag learning education during the reign of Jia and Taoism.For example,in the leap May of the thirteenth year in Jiaqing,Renzong once said to the minister with emotion that at the beginning of the founding, the atmosphere was honest, and the minister of Central Manchuria taught the Eight Frag People. Therefore, &quot; Qing language, riding and shooting can be practiced,which is far better than today.”(Cao Zhenyong et al., 1986:601) And he also said: &quot;In the past Manchuria, everyone knew the Qing language, so we could translate novels and ancient words&quot;. However,&quot; People in Manchuria can not translate now, or even isn't familiar with Qing language and don't know the Qing words.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:51, 22 October 2021 (UTC)<br /> <br /> At the same time, due to the implementation of the &quot;lecturing&quot; system in the late Qianlong period, the children of the Eight Banners showed a significant decline in their willingness to learn Qing language and translation, which also had an impact on the banner learning education during the Jia and Tao period. For example,in the leap May of the thirteenth year in Jiaqing, Renzong once said to the ministers with emotion that at the beginning of the founding, the atmosphere was honest, and the Manchu ministers in the imperial court enlightened and educated the Eight Banner People. Therefore, &quot;such as Qing language, horsemanship and archery can be practiced, which is far better than today.”(Cao Zhenyong et al., 1986:601) Then he added: &quot;In the past Manchuria, everyone was familiar with the Qing language, so they could compile the translation of novels and archaic words&quot;. However,&quot; People in Manchuria are incompetent to translate now, and even aren’t familiar with Qing language and cannot understand the Qing words. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 14:49, 22 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 其粗晓汉文者，又以经、史正文，词义深奥，难于诵习，专取各种无稽小说。”（中国第一历史档案馆，2000：370）由是观之，傅良所奏并非虚言，但事实上，即便是在乾、嘉年间，虽然旗人的清语能力普遍衰退，导致翻译能力普遍欠佳，但朝廷中仍不乏精通翻译之才。如笔帖式出身，并累迁至武英殿大学士兼军机大臣的舒赫德，便向来以“善译”出名。<br /> <br /> Among them, those who have a little knowledge of Chinese, write a lot about scriptures and historical texts which have profound meanings and are difficult to chant and study, especially in all kinds of nonsense novels.” (The First Historical Archives of China, 2000:370) From this point of view, what Fu Liang prensented is not a dead letter. But in fact, even during the Qian, Jia period, although the general decline in the Banner‘s people’s ability of Qing language results in poor translation quality, the imperial court is still crowded with talented translators. Such as Shu Hede, bitheshi born, then transferred and promoted to the Hall of Martial Valor Bachelor as well as the Military Planning Minister, has always been known for his “skillful translation”. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 13:54, 22 October 2021 (UTC)<br /> <br /> First:From the point of view What Fu Liang wrote was not empty.<br /> Second:there were still many people in the court who were proficient in translation.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 09:03, 26 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 《钦定翻译五经四书》的完成，也“皆八旗精翻译者所成”。（铁保等，1983：4 ）且政府制定大规模翻译工程时，包含翻译官、誊录、纂修在内的各种参与人员，也都是从国子监八旗官学，以及八旗各学学生中加以考选。各部院衙门中兼事翻译、文书的笔帖式、中书、库使等，也多由旗人构成。<br /> <br /> The completion of the King James Translation of the Five Classics and Four Books was also &quot;the work of the eight banner translators&quot;. (Tie Bao et al., 1983:4) In addition, when the government formulated a large-scale translation project, all the participants, including translation officers, transcription and compilation, were also selected from the official schools of the Eight Banners of the Imperial Academy as well as the students of the eight Banners. The ministry courtyard yamen concurrently translation, clerical pen post type, book, library, etc., are also composed of flagmen.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 02:24, 22 October 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 凡此种种，只能说明满人的清语学习出现了部分问题，而非全部。但问题既已造成，必须加以解决。因而嘉庆六年三月，原礼部主事尹壮图奏请将十五、六岁前的满洲子弟专读经书，待心性成熟，精力完固之后，再学习骑射与翻译。尹壮图的本意是为了提振满人学习骑射与翻译的效率，但由于他本末倒置，将翻译学习建立在汉族经史，而不是满文学习之上，无异于戕害清初以来历代君主倡导的满洲主体性，自然无法获得嘉庆帝的认可。<br /> <br /> All this can only show that there are some problems in Manchu's Qing language learning, not all of them. However, since the problem has been caused, it must be solved. Therefore, in March of the sixth year of Jiaqing, Yin zhuangtu, the former head of the Ministry of Rites, asked Manchu children who are younger than 16 to read scriptures. After their hearts and minds are mature and their energy is solid, they can learn riding, shooting and translation. Yin zhuangtu's original intention was to promote the efficiency of Manchu people's learning riding, shooting and translation. However, because he put the cart before the horse and based the translation learning on the classics and history of the Han nationality rather than the Manchu language learning, it was tantamount to harming the Manchu subjectivity advocated by successive monarchs since the early Qing Dynasty, which naturally could not be recognized by Emperor Jiaqing.<br /> <br /> All this can only show that there are some problems in Manchu's Qing language learning, but not all of them. However, since the problem has been caused, it must be solved. Therefore, in March of the sixth year of Jiaqing Emperor, Yin zhuangtu, the former head of the Board of Rites, asked Manchu children who were younger than 16 to read scriptures. After their hearts and minds got maturer and more vigorous, they can learn riding, shooting and translation. Yin zhuangtu's original intention was to promote the efficiency of Manchu people's learning riding, shooting and translation. However, because he put the cart before the horse and based the translation learning on the classics and history of the Han nationality rather than the Manchu language learning, it was tantamount to harming the Manchu subjectivity advocated by successive monarchs since the early Qing Dynasty, which naturally could not be recognized by Emperor Jiaqing.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:43, 25 October 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 尹壮图所奏是否合理暂且不论，但事实是道光以后，旗人清语、翻译荒废的情形日益严重。如道光十五年六月，宣宗敕令满洲五品以上至侍郎以下京堂，分日考试清文。令道光帝所料未及的是，本次考试中翻译通顺，以及尚能翻译但偶有讹错者，也只不过在十分之三、四之间，其中半数甚至不能落笔。<br /> <br /> Though whether Yin Zhuangtu’s presenting a memorial to the emperor made sense or not was not being discussed, the fact was that after Daoguang emperor, the situation of eight banners clear their language and translation disuse was becoming serious. For example, in the June of Daoguang fifteenth year, Xuan Zong gave an imperial order to the Manchu ministers from Jing Tang to vice-president of one of the Six Boards to take a test on Manchu for several days. Out of Daoguang emperor’s expectation, only three or four of ten of the ministers do this translation smoothly with some small mistakes, and half of them could not even write. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 12:06, 23 October 2021 (UTC)<br /> <br /> Whether Yin Zhuangtu’s presentation to the emperor made sense or not, the fact was that after the rule of Daoguang emperor, the situation that eight banners did not master Manchu language and Manchu translation was becoming serious. For example, in the June of Daoguang fifteenth year, Xuanzong emperor gave an order to the ministers in Manchuria from officials of the Six Boards to Shilang to take a test on Manchu knowledge. Out of Daoguang emperor’s expectation, only three or four of ten of the ministers could do the translation smoothly or do it with some small mistakes, but half of the ministers could not even write anything. --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:28, 28 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 为此，道光帝特降旨训诫，强调清语乃满洲根本，无论出身如何，满人皆应熟习。道光帝尤其针对宗室、觉罗子弟做出训诫，令其务必勤修本业，勉绍家声，断不可因不晓清语、不识清字，而辜负了朝廷“务本成全”的用意。（穆彰阿等，1986：109）至清末年间，旗人清语、翻译能力的衰退一如既往，甚至出现了国子监课士官不知清语的怪异现象。<br /> <br /> So, Daoguang emperor gave an order to admonish and emphasized that Manchu language was the root of Manchuria. Therefore, whatever your family background was, if you were a Manchu people you should master Manchu language. Daoguang emperor especially admonished royal children and ordered them to study hard and pass on family reputation. They should not fail to accomplish the willing of the court that aksed them to work hard to get success because of their lack of the knowledge of Manchu language. (Muzhanga and so on, 1986:109) In the late Qing dynasty, Manchu people's mastery of Manchu language and Manchu translation was as declining as before. Even the strange phenomenon that teachers in Guozijian(imperial academy) knew nothing about Manchu language occurred.<br /> <br /> For this purpose, Daoguang emperor has purposely given an order to admonish and emphasized that the Qing language was fundamental to Manchuria. As a result, whatever your origin was, as long as you were a Manchu people you should master this language. Daoguang emperor especially admonished the children of the imperial family and Jueluo in particular, ordering them must to study for their work diligently, carry on and develop their family reputation. They should not fail to live up to the court’s intention of “working in a practical way and getting success” on account of not knowing the Qing language and words. (Mu Zhang’a and so on, 1986:109) During the late Qing dynasty, bannermen's mastery of Manchu language and translation was in decline as usual. There has even emerged a strange phenomenon that teachers in the Directorate of Imperial Academy knew nothing about the Qing language.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 09:57, 25 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 如咸丰四年，苏勒布因新授国子监满洲司业具折谢恩，但皇帝在御览此折时，发现其竟不能用清语缮写自己名字，更不用说讲解折内字句，于是饬令将其降为编修，以示惩戒。为了使八旗人等一体加强清语、翻译的训练，咸丰帝降旨：八旗人员，骑射、清文是其本务，即使于清文义理不能精通，亦岂有不晓清语、不识清字，遂得自命为旗人之理？<br /> <br /> For instance, Suleb was given the new title of Manchu Department of Imperial College during the 4th year of Xianfeng, so he has written a memorial to express his gratitude to the emperor for his gift. However, when the emperor inspected this memorial, he unexpectedly found that Suleb couldn't write his own name in Qing Language, let alone explaining the words and sentences in the memorial. So as a punishment, the emperor ordered him to be demoted to compiler. Then in order to enhance the Eight children's training of Qing Language and translation, the emperor Xianfeng issued a decree: riding and archery, Qing Language are the primary tasks for the Eight children. Even if one was not proficient in the argumentation of Qing Language, was there a reason for someone who even didn't know the Qing Language and Qing words, but then called himself a member of the Eight children?--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 05:42, 22 October 2021 (UTC)<br /> <br /> For example, Suleb was given the new title of Manchu Department of Imperial College during the 4th year of Xianfeng, so he has written a memorial to express his gratitude to the emperor for his gift. However, when the emperor inspected this memorial, he unexpectedly found that Suleb couldn't write his own name in the Qing Language, let alone explaining the words and sentences in the memorial. So as a punishment, the emperor ordered him to be demoted to compiler. Then in order to enhance the Eight children's training of Qing Language and translation, the emperor Xianfeng issued a decree: riding and archery, Qing Language are the primary tasks for the Eight personnel. Even if one was not proficient in the argumentation of Qing Language, was there a reason for someone who even didn't know the Qing Language and Qing words, but then called himself a member of the Eight personnel?--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:07, 23 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 道光年间特奉谕旨，停止驻防文试，专考翻译，原期返朴还淳，俾我八旗子弟咸知本业。乃近日八旗人员，仍有专习汉文，于清语、清字全不讲求，沾染习气，徒骛虛文，实堪痛恨。嗣后无论何项出身人员，均宜练习清文，通晓讲解，即由文乡、会试入仕之员及兵丁子弟，亦应一体练习，不准怠惰偷安，以务根本。（中国第一历史档案馆，1998：89）<br /> <br /> During the reign of Daoguang, he stopped the trial of defense literature, specialized in translation, and returned to the original state, so that the children of the “Eight banners” would know his career. But in these days, the eight banners personnel are still specialized in learning Chinese literature, but pay no attention to studying the Qing language. What’s more, they are gradually acquiring the bad habits, and writing with unnecessary words. And that is the biggest problem! No matter what the successor, they should practice the Qing literature and be well speaking, that is, by the township, the official and the soldiers should also practice, don’t be idle and at the same time should do the fundamental. (The First Historical Archives of China, 1998:89)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:03, 23 October 2021 (UTC)<br /> During the reign of Daoguang, I was ordered to stop the garrison literary examination and specialize in translation. I returned to park and returned to Chun in the original period, so that my children of the Eight Banners could know their own business. Recently, there are still eight banners who specialize in learning Chinese. They don't pay attention to the language and characters of the Qing Dynasty. They are infected with the habit and concentrate on empty words. It's really hateful. Later, no matter what kind of background personnel, they should practice Qingwen and be proficient in explanation, that is, those from Wenxiang, those who will try to become officials and the children of soldiers should also practice as a whole. Laziness and safety are not allowed, so as to be fundamental.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:01, 24 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 虽然咸丰帝对于部院衙门僚属，以及八旗官员荒废清文，不能翻译的情形忧心忡忡，或谆谆善诱，或严词斥责，但无论何种，终究未能阻止旗人清语和翻译能力的废弛。逮清末之际，虽然朝廷仍规定各地官员遇有奏事折件时，采用满汉合璧的形式，由此说明满语仍占一定地位，且旗学培养语言人才的功能并未完全消失，但随着时势推移，民族融合日盛，旗人清语荒疏的情形已不可逆，翻译能力随之凋敝。<br /> <br /> Although various departments and officials of the Eight Banners could not translate Manchu language, the Manchu language was abandoned. Emperor Xianfeng was very worried about CI. On the one hand, he taught people to learn the characters of the Qing Dynasty, on the other hand, he also scolded people to urge people to learn the characters of the Qing Dynasty. However, no matter which method is used, it can not stop the decline of Manchu people's mastery of Manchu language. At the end of the Qing Dynasty, the court stipulated that local officials should report in Chinese and Manchu. This shows that Manchu still has a certain importance, and Manchu speakers have not completely disappeared. However, with the development of the times, the integration between ethnic groups is becoming stronger and stronger. Manchu people neglect Manchu more and more, and their translation ability is gradually declining. This is the general trend and cannot be avoided.<br /> <br /> Although Emperor Xianfeng was very worried about the phenomenon that departments and officials of the Eight Banners neglected the learning of works of Qing Dynasty and people were unable to translate, for which he had gave them advice and also scolded them. However, no matter which method is used, it can not stop the decline of Manchu people's mastery of Manchu language. At the end of the Qing Dynasty, the court stipulated that local officials should report in Chinese and Manchu. This shows that Manchu still has a certain importance, and Manchu speakers have not completely disappeared. However, with the development of the times, the integration between ethnic groups is becoming stronger and stronger. Manchu people neglect Manchu more and more, and their translation ability is gradually declining. This is the general trend and cannot be avoided.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:53, 27 October 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 5.结语。清代旗学是统治阶级共享政治利益的特殊体制，既面向八旗设学，又面向皇族和宗室设学，虽然客观上振兴了文教，养育了人才，促进了民族融合，主观上却是统治者用以巩固统治的保全之道。为教育旗人，改善治理，政府从初级而进阶，由贵族而惠及弱势，依次推进旗学教育，设想不可谓不周，成效不可谓不甚。<br /> <br /> Conclusion. The School of Banners is a special system for the ruling class to share political interests, which is not provided for the eight banners but also for the royal family and other imperial kinsman. Such a system objectively does promote the cultural education , talent cultivation and fusion of ethnic groups, but subjectively, it is a method to consolidate the governer’s rule. To educate the people of banners and improve their governance, the government successively promote banner education from lower level to upper level, from the nobility to the disadvantaged. How comprehensive and effective the proposal is.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:16, 22 October 2021 (UTC)<br /> <br /> <br /> Conclusion. The School of Banners in Qing Dynasty is a special system for the ruling class to share political interests together, which is not only provided for the eight banners but also for the royal family and other imperial clansman. Although it objectively revitalized culture and education, nurtured talents and promoted national integration, it was subjectively the way for the rulers to consolidate their rule. To educate the people of banners and improve their governance, the government successively promote banner education from lower level to upper level, from the nobility to the disadvantaged. How comprehensive and effective the proposal it is.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 06:33, 23 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 有清一代，促成旗学兴起、改革、发展与完善的因素颇多，其中既有皇帝个人的支持与投入，也有汉族官员的鼓吹，另有满洲大儒的力倡，使得旗人读书渐成风尚。而旗学对于翻译人才的培养，依其名目主要有两种不同的途径，其一为普通旗学中的翻译教育，其二为翻译官学、翻译义学等专门机构。上述机构在办理翻译教育，培养翻译人才时，往往皆有详细具体的典章制度，其内容涉及教习的延聘、学生的录取、教材的选用、课业的形式、考课的评定，以及奖惩的规定等，使翻译办学合乎规范。<br /> <br /> In the Qing Dynasty, there were many factors that contributed to the rise, reform, development and improvement of the school of banners, including the personal support and investment of the emperor, the advocacy of Han officials, and the strong advocacy of Manchu Confucianism scholars, which gradually had a hit among people of banners. According to its name, there are two different ways for the school of banners to cultivate translation talents. One is translation education in ordinary banner school, and the other is specialized institutions such as translation official school and free private translation school. When dealing with translation education and training translation talents, the above institutions often have detailed and specific laws and regulations, which involve the employment of teachers, the admission of students, the selection of teaching materials, the form of schoolwork, the evaluation of examination, as well as the provisions of rewards and punishments, so as to make the translation school run in line with the norms.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 06:20, 23 October 2021 (UTC)<br /> <br /> In the Qing Dynasty, there were many factors that contributed to the rise, reform, development and improvement of the school of banners, including the personal support and investment of the emperor, the advocacy of Han officials, and the strong advocacy of Manchu Confucianism scholars, which gradually had a hit among people of banners. According to its name, there are two different ways for the school of banners to cultivate translation talents. One is translation education in ordinary banner school, and the other is specialized institutions such as translation official school and free private translation school. When dealing with translation education and training translation talents, the above institutions often have detailed and specific laws and regulations, which involve the employment of teachers, the admission of students, the selection of teaching materials, the form of schoolwork, the evaluation of examination, as well as the provisions of rewards and punishments, so as to make the translation school run in line with the norms.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 05:19, 24 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 翻译教学在旗学教育中并非权宜之计，而是着眼长远的高瞻之举，其目的是培养德行纯正，谙悉汉书，兼通满、汉双语的语言人才，以飨治国理政之需。事实上，旗学中培养的翻译人才也的确成为嗣后处理文书，办理翻译的重要来源与支柱。虽然旗学的初衷是为了教导旗人崇实黜华，专心向学，固守民族根本，但实际操作中亦不乏与民族特质龃龉者，如“进学”政策即属此类，最终导致旗人学习意愿低落，旗学教育废弛，并殃及旗人的翻译能力与翻译人才培养，以致翻译之事难观其成。<br /> <br /> Translation teaching in the school of banners is not a stopgap measure, but a long-term forward-looking move, the purpose of which is to cultivate virtuous and pure, know the Chinese book, as well as bilingual Manchu and Chinese language talents, in order to serve the needs of governance and administration. In fact, the school of banners in the training of translators did become an important source and pillar of the subsequent processing of documents, for translation. Although the original purpose of banner school was to teach the banners to be more realistic and less flamboyant, to concentrate on learning, and to hold on to the fundamentals of the nation, there were many cases of disagreement with the national characteristics in actual operation, such as the policy of &quot;entering school&quot;, which eventually led to the low willingness of the banners to learn, and the neglect of banner school education, and affected the translation ability of the banners and the cultivation of translation talents, so that the translation matter It was difficult to see the success of translation.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 03:08, 22 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 译才培养几近废置，与“开国之初，风气淳朴”、“从前满洲，……尚能将小说、古词翻译成编”相比，早已不可同日而语。（中国第一历史档案馆，2000：370）*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”；② 湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 清代翻译科缘起考——顺治八年还是雍正元年？<br /> <br /> 摘要：翻译科是清代特设之科目，及八旗科举制度之独特构成，它创设于雍正元年，而非顺治八年。顺治八年，礼部遵圣谕办理首科八旗科举考试，对应试者分别考试清字文章与翻译，为翻译科的创设提供了制度雏形。<br /> <br /> The Origin of Translation Studies in Qing Dynasty -- The Eighth Year of Shunzhi or the First Year of Yongzheng?<br /> <br /> Abstract: Translation was a special subject in Qing Dynasty and a unique component of the Eight Banners Imperial Examination System. It was established in the first year of Yongzheng, not the eighth year of Shunzhi. In the eighth year of Shunzhi, the Ministry of Rites conducted the first Eight Banners imperial examinations in accordance with the instructions of Emperor, and the corresponding candidates were separately tested for Manchu articles and translations, which provided a prototype for the establishment of the translation subject.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:32, 27 October 2021 (UTC)<br /> <br /> The Origin of Translation Studies in Qing Dynasty -- The Eighth Year of Shunzhi or the First Year of Yongzheng?<br /> <br /> Abstract: Translation was a special subject in Qing Dynasty and a unique component of the Eight Banners Imperial Examination System. It was established in the first year of Yongzheng, not the eighth year of Shunzhi. In the eighth year of Shunzhi, the Ministry of Rites conducted the first Eight Banners imperial examinations in accordance with the instructions of Emperor, which separately tested the corresponding candidates' Manchu articles and translations, having provided a prototype for the establishment of the translation subject.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:27, 27 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 然而，此时的翻译考试虽在内容上与翻译科相似，性质和意义上却与后者颇为不同，它既未独立成科，又缺乏独立、自主的制度设计。《清史稿》、《雍正会典》及两部《会典事例》（嘉庆、光绪）中，均将顺治八年视作翻译科之缘起，明显属于误记，其说法不仅见岐于《清实录·世祖章皇帝实录》，而且与《八旗通志》、《钦定国子监志》等也有较大出入。翻译科的创设有着丰富的政治文化意涵，其根本目的在于维护“国语骑射”的满洲旧制。<br /> <br /> However, although the content of the translation examination at this time was similar to that of the translation subject, it was actually different from the latter in nature and significance. It was not an independent subject and was also lack of an independent system design. In ''The Draft of Qing History'', ''The Yongzheng Congress'' and two ''Examples of the Congress'' (Jiaqing and Guangxu), the eighth year of Shunzhi was regarded as the origin of the translation subject, which is obviously a misrecording. Its statement not only differs from ''The Records of the Qing Dynasty Emperor'', but also from ''The Records of the Eight Banners'' and ''the Records of the Imperial Academy''. The creation of translation section had rich political and cultural implications, and its fundamental purpose was to maintain the old Manchu system of &quot;national language and horsemanship and archery&quot;.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:50, 27 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 关键词：翻译科 八旗科举 顺治八年 雍正元年 政治文化意涵<br /> <br /> 导论：古代科举取士分“文”、“武”两类，其中文举兴于隋，武举始于唐，二者在公为求人才，在私为求入仕，此后虽经宋、元、明、清等朝，仍相沿不替。清代的科举制度因袭明制，虽在细节上与后者存在不同，但整体上仍以正途为重，而以异途为轻，并与明朝一样，仍以“养士”、“取士”并重，成为国家任贤取士与成就治道的重要途径。<br /> <br /> Key words:Translation subjects Imperial Examinations of Eight banners The eighth year of Shunzhi dynasty The first year of Yongzheng dynasty Political and cultural implications<br /> <br /> Introduction:In ancient times, imperial examinations were divided into two categories, namely &quot;wen&quot; and &quot;wu&quot;. The Chinese examination originated in Sui Dynasty, and the martial examination began in Tang Dynasty. For the imperial court, the two kinds of examinations were to seek talents, and for the imperial examination people were to seek the position of an official. After that, although the Song, Yuan, Ming and Qing dynasties, they were still in succession.The imperial examination system of the Qing Dynasty was based on the Ming system. Although it was different from the Ming system in details, the imperial examination system of the Qing Dynasty still paid more attention to the right path than to the informal path. Like the Ming Dynasty, it still paid equal attention to training and selecting talents, which became an important way for the state to appoint and select talents and achieve political achievements.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 14:19, 22 October 2021 (UTC)<br /> <br /> The ancient imperial examination was divided into &quot;Wen&quot; and &quot;Wu&quot;. The Chinese imperial examination flourished in the Sui Dynasty and the martial arts examination began in the Tang Dynasty. The two sought talents in the public and officials in the private. After that, the imperial examination still existed in Song, Yuan, Ming and Qing Dynasties. The imperial examination system in the Qing Dynasty followed the Ming system. Although it was different from the latter in details, it still focused on the right path than the wrong path as a whole. At the same time,like the Ming Dynasty, it still paid equal attention to &quot;cultivating scholars&quot; and &quot;selecting scholars&quot;, which has become an important way for the country to appoint talents and achieve governance.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 01:52, 29 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 清代之科举取士不但袭用前朝旧制，使旗人、汉人同场竞技，而且另辟蹊径，创制满洲特色之翻译科，为旗人入仕、进身提供专途。清代的翻译科举制度是清代翻译政策的重要形态，后者则是清代政治、文化事业的重要组成部分。翻译无疑是文化和历史的产物，其对特定社会历史阶段的时空条件有着极其强烈的依附性。<br /> <br /> The imperial examination in the Qing Dynasty not only adopted the old system of the previous dynasty to make the banner people and Han people compete together, but also found a new way to create a translation department with Manchu characteristics, so as to provide a special way for the banner people to enter the official . The translation imperial examination system in the Qing Dynasty was an important form of translation policy in the Qing Dynasty, and translation policy was an important part of the political and cultural undertakings in the Qing Dynasty. Translation is undoubtedly the product of culture and history. It has an extremely strong dependence on the space-time conditions of a specific social and historical stage.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:40, 28 October 2021 (UTC)<br /> <br /> <br /> In the Qing dynasty, the imperial examination not only followed the old system of the previous dynasties to make the Han people and the banner men compete in the same field, but also found new ways of creating a translation department with Manchurian characteristics to provide a special way for the banner men to engage in politics or promote. The imperial system of translation examination was an important form of translation policy in the Qing Dynasty, and the latter was a significant part of political and cultural undertakings in the Qing Dynasty. It is undoubted that translation is the product of culture and history, and it is highly dependent on the space-time conditions of a specific social and historical stage.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 02:37, 29 October 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 就其整体而言，翻译主要不是译者的个体行为，而是有条件、有组织、有指向、有作用的集体行为，乃至国家意志行为。固然，翻译是文化更新或演进的重要途径，它可以促进宿语文化的新陈代谢，但文化作用显然不是翻译功能的全部。（袁帅亚，2020：124）以清代翻译科为例，它的创制便具有十分明显的政治动因与意涵。<br /> <br /> <br /> Translation considered as a whole is not an individual behavior of the translator, but a collective action with conditions, organization, direction and effect, and even the will of state. To be sure,translation is an important way of cultural renewal or evolution, it can promote the metabolism of ancient culture, but obviously the role of culture is not the whole function of translation . (Yuan Shuaiya, 2020:124) Taking translation studies in the Qing Dynasty as an example, its creation had clear political motivations and implications.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 12:17, 27 October 2021 (UTC)<br /> <br /> <br /> As a whole, translation is not the translator's individual behavior, but a conditional, organized, directed and effective collective behavior, and even the will behavior of a state. Of course, translation is an important way of cultural renewal or evolution. It can promote the metabolism of host culture, but the cultural function is obviously not the whole function of translation. (Yuan Shuaiya, 2020:124) Taking the &quot;Translation Subject&quot; of the Qing Dynasty as an example, its creation has very obvious political motivation and implication.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:49, 28 October 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 众所周知，清代翻译科的创制缘起于雍正年间。雍正帝即位伊始，即对传统科举制度进行改革，不仅改革了考官的选派，而且变更了考试的重点与内容，放宽了考生的资格审查。同时，为了表示对于翻译事业的重视，雍正即位之初即在传统八旗科举考试中增设翻译科目，并将其从后者中单列出来，形成自行独立的制度形式，即今之所谓“翻译科”。<br /> <br /> As we all know, the creation of Translation Subject in the Qing Dynasty originated in the Yongzheng period. At the beginning of Emperor Yongzheng's accession to the throne, he reformed the traditional imperial examination system, which not only reformed the selection of examiners, but also changed the focus and content of the examination, and relaxed the qualification examination of examinees. At the same time, at the beginning of Yongzheng's accession to the throne, he added translation subjects in the traditional eight banners imperial examination in order to show the importance of translation. Moreover, Yongzheng also listed translation subject separately from the traditional eight banners imperial examination, forming an independent institutional form, which is now the so-called &quot;Translation Subject&quot;. --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 13:32, 25 October 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 雍正帝创设的翻译科包括满洲、蒙古二科，分童试、乡试和会试三级，由八旗满洲、蒙古根据相关规定报名应试。翻译科自雍正元年（1723年）始设，至光绪三十一年（1905年）和文科举一并废止，前后历时一百八十二年。作为一种教育制度，以及官员选拔制度，翻译科既为清廷选拔了大量翻译人才，又为八旗满洲、蒙古和汉军提供了进身之阶，它的存在尽管有其自身缺陷，却在相当程度上弥补了门阀制度的不足，为研究清代政治与文化提供了独特视角与价值。<br /> <br /> The Translation Department created by the emperor YongZheng includes Manchuria and Mongolia II and divided into Boy trial, provincial examinations, and metropolitan examination. Eight Banners Manchuria and Mongolian should register for the examination according to relevant regulations . The Translation Department , which lasted 182 years, was established in the First Year of YongZheng (1723) and was abolished with Literary Imperial Examination in the 31st of GuangXu(1905). As an educational system, as well as the selection system of officials, the Translation Department not only selected a large number of translation talents for the Qing Dynasty, but also provide a step forward for Eight Banners Manchuria, Mongolia and the Han Army. Despite its own shortcomings, the Translation Department, to a considerable extent, made up for the deficiency of the System of Dominant Family and provides a unique perspective and value for the study of Qing Dynasty politics and culture.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 15:50, 23 October 2021 (UTC)<br /> <br /> The Translation Department was created by the emperor YongZheng including Manchuria and Mongolia. It was divided into Boy trial, provincial examinations, and metropolitan examination. Manchuria and Mongolian should register for the examination according to relevant regulations. The Translation Department lasting for 182 years was established in the First Year of YongZheng (1723) and was abolished with Literary Imperial Examination in the 31st of GuangXu(1905). As an educational system, as well as the selection system of officials, the Translation Department not only selected a large number of translation talents for the Qing government, but also provided a step forward for Eight Banners Manchuria, Mongolia and the Han Army. Despite its own shortcomings, the Translation Department, to a considerable extent, made up for the deficiency of the System of Dominant Family and provided a unique perspective and value for the study of Qing Dynasty politics and culture. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 05:51, 24 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 一、翻译科的制度雏形：清初八旗科考中的翻译考试<br /> <br /> 翻译科乃清代特设之科目，及八旗科举之独特构成，其渊源可远溯至太宗皇太极时期。天聪三年，太宗诏令更易明例，以考试分别优劣，振兴文治。<br /> <br /> Fisrt. The institutional rudiment of Transaltion: The Translation Examination in the Eight Banners Imperial Examination in the early Qing Dynasty<br /> Translation was a special subject set in qing Dynasty and a unique composition of the Eight Banners Imperial Examination. It can be traced back to the period of Emperor Taizong Huang Taiji. In the third year of Tiancong period, Taizong edicted the revision of the Ming's law to distinguish good from bad by examination for revitalization of culture.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:08, 24 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 八年，太宗命礼部“考取通过满洲、蒙古、汉书文义者为举人。”（范文程、刚林等，1985：73）崇德三年和六年，朝廷遵太宗圣谕再次办理考试，分举人、生员进行取用，授以官职。上述举措的推出使清初的考试任官得以朝着制度化的方向发展。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 崇德八年，太宗猝崩，世祖继位，由睿亲王多尔衮摄政。为吸纳汉族士子，多尔衮于顺治元年十月颁布诏谕，循明制开科考。至顺治八年，世祖亲政，谕礼部研议八旗科举则例，并首开八旗科举，分乡试与会试两种，满洲、蒙古和汉军皆可参加，一时间令旗人崇文之风盛行。<br /> <br /> In the 8th year of Chongde, emperor Taizong died suddenly, Shizu succeeded to the throne, by Prince Dorgon acted as regent. In order to recruit the Han scholar, Dorgon in the first year of Shunzhi promulgate a law in October, according to the Ming dynasty to open the imperial examination.To the 8th year of Shunzhi, Shizu took over the reins of government upon coming of age, ordained the Ministry of Rites to study and discuss the Eight Banners of of rules and regulations. And opened the first Eight Banners of imperial examination, divided into two kinds of examinations, provincial examination and metropolitan examination, Manchurian, Mongolian and Han military could participate, a wind of learning culture and literature between banners people prevailed at that time.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:13, 23 October 2021 (UTC)Yi Yangfan<br /> <br /> In the eighth year of Chongde, Emperor Taizong died suddenly, and Emperor Shizu succeeded to the throne, Prince Dorgon acting as regent. In order to recruit the Han scholars, Dorgon promulgated a law that imperial examination followed the tradition of the Ming dynasty in October, the first year of Shunzhi. Till the eighth year of Shunzhi, Emperor Shizu took over the reigns of government, ordaining the Ministry of Rites to study and discuss the Eight Banners of of rules and regulations. It was the first time that opened the first Eight Banners of imperial examination, including two kinds of examinations, provincial examination and metropolitan examination. Manchurian, Mongolian and Han military could participate, a wind of learning culture and literature between banners people prevailed at that time.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 08:08, 25 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> 然而，由于清廷担心旗人汉语能力不及汉族，故在考试中对应试者进行区分，要求识汉字者翻译汉文，不识汉字者则作清字文。（鄂尔泰等，1985：457）在考试中加入翻译内容，并将取中情况分榜公布，此举乃太宗时期所未见，实为八旗科目之肇始。（福格，1997：187）本次始设的翻译考试继承了金朝女直进士科的传统，并在后者基础上对考试的程序和体制进行改革，旨在选取通晓满、蒙、汉语的八旗翻译人才。<br /> <br /> However, due to the officials of Qing Government worried about that Manchu Bannerman were inferior to the Han people in terms of the proficiency of Chinese, they differentiated the examination candidates. Those who spoke Chinese were required to translate the Chinese, while those who were unable to read Chinese were required to translate Manchu. (Ortai, etc. , 1985：457)Translation became a part of the examination, and the result would be published. This was something that did not happen during the Reign of Hong Taiji, and it was actually the beginning of the Eight Banners Subject. (Forge, 1997: 187)This first translation examination inherited the tradition of Jurchen the highest imperial examination in the Jin Dynasty, and reformed the examination procedures and system on the basis of the later generations, aiming at selecting the eight banners translation talents who were familiar with Manchu, Mongolian and Chinese.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:38, 25 October 2021 (UTC)<br /> <br /> However, officials of Qing Government worried that Manchu Bannerman were not as good as Han people in terms of the proficiency of Chinese,so they differentiated the examination candidates. Those who could speak Chinese were required to translate the Chinese scripts, and those who couldn't were required to translate Manchu language. (Ortai, etc. , 1985：457)Translation became a part of the examination, the result of which would be published. This was something that did not happen during the Reign of emperor Taizong, and it was actually the beginning of the Eight Banners Subject. (Forge, 1997: 187)This first translation examination inherited the tradition of Jurchen the highest imperial examination in the Jin Dynasty, on which the reform of the examination procedures and system was based, with the aim of selecting the Eight Banners translation talents who were proficient in Manchu, Mongolian and Chinese languages.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:52, 26 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 然而，旗人崇尚文学，并经考试“即得陞用”，此举又容易导致其怠于武事。因而顺治十四年，世祖敕谕礼部、吏部和兵部，宣布停止八旗科举。（鄂尔泰等，1985：832）可是，停止旗人考试，使汉人独占科举仕途，又会造成八旗士子失去进身之阶。<br /> However, Banner People's act of advocating literature and the move of &quot;getting promoted&quot; through examination resulted in idleness in military affairs. Therefore, in the fourteenth year of the reign of emperor Shunzhi, the emperor ordered the Ministry of Rites,the Ministry of Civil Affairs and the Ministry of Military Affairs to terminate the Eight Banners imperial examination. Nevertheless, the termination of the exam would lead to the Han people's monopolization in official careers and the Eight Banner people's loss of opportunities for promotion.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:37, 26 October 2021 (UTC)<br /> <br /> However, Banner People's act of advocating literature and &quot;getting promoted&quot; through examination resulted in idleness in military affairs easily. Therefore, in the fourteenth year of the reign of Emperor Shunzhi, the Emperor ordered the Ministry of Rites,the Ministry of Civil Affairs and the Ministry of Military Affairs to terminate the Eight Banners imperial examination. Nevertheless, the termination of the exam would lead to Han people's monopolization in official careers but the Eight Banner people's loss of opportunities for promotion.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 11:17, 27 October 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 于是康熙二年，圣祖上谕，令八旗乡试复行，并应御史徐诰武奏请，拟定于康熙六年起令满洲、蒙古、汉军与汉人一体参加会试。（马齐等，1985：328）康熙十二年，三藩之乱起，为避免旗人专心习文，致使武备松懈，朝廷遵圣谕决定效法世祖旧例，自康熙十五年起停办科举，此举维系至康熙二十六年，虽停办时间不长，影响却较为深远。世宗即位后，对康熙后期以来的八旗弊政进行反思，其中即包括旗人的清语学习。<br /> <br /> Therefore, in the second year of Kangxi, Emperor issued the order to resume the provincial examinations of the Eight banners. At the request of censor, Xu Gaowu,it was planned that the armies of Manchuria, Mongolia, and Han and Han people would participate in the examinations in the sixth year of Kangxi. (Ma Qi et al., 1985:328) In the twelfth year of Kangxi, the chaos of the three feudatories broke out. To avoid that the people of Eight Banners would concentrate on the study literature, leading to the lax military preparations, the court decided to follow the old principles of Emperor of Shizu and stopped holding the imperial examinations from the 15th year of Kangxi and lasted the stopping to the twenty-sixth years of Kangxi. Although the suspense time was not long, this measure produces far-reaching influence. After Emperor Shizong ascended the throne, he reflected the drawbacks of the Eight Banners politics since the late Kangxi period, including the learning of Qing language.<br /> <br /> Therefore, in the second year of Kangxi, Emperor issued the order to resume the provincial examinations of the Eight banners. At the request of imperial censor, Xu Gaowu,it was planned that the armies of Manchuria, Mongolia, and Han and Han people would participate in the examinations in the sixth year of Kangxi. (Ma Qi et al., 1985:328) In the twelfth year of Kangxi, the chaos of the three feudatories broke out. To avoid that the people of Eight Banners would concentrate on learning, leading to the slackening of military, the court decided to follow the old practices of the Emperor Shizu ,stopping holding the imperial examinations since the 15th year of Kangxi and lasting the stopping to the twenty-sixth years of Kangxi. Although the suspense time was not long, this measure has produced far-reaching influence. After the Emperor Shizong ascended the throne, he reflected the drawbacks of the Eight Banners politics since the late Kangxi period, including the learning of Qing language.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:52, 27 October 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 由于当时的旗人普遍不谙清语，每遇翻译、说写之时，“字句偶有失落，语音或有不正”的情况比比皆是，世宗为此多次晓谕八旗，令八旗兵丁务必以学习清语为要。（张玉书、允禄等，1983：8）雍正初年，世宗降旨总理王大臣，命其会同礼部、兵部研议翻译科之事，目的正在于激励旗人勤习国语，专精骑射。<br /> 毫无疑问，顺治年间增设的翻译考试系清初以来科举取士的接续与发展，它既是统治者因应时势的积极创举，也是长期以来铨选翻译考试传统的自然产物。<br /> <br /> As the banners were generally unfamiliar with the Qing language, whenever they translated、talked or wrote, there were many cases of &quot;occasional loss of words and incorrect speech&quot;, and for this reason, the Emperor Shizong repeatedly instructed the eight banners to make sure that the soldiers had to learn the Qing language in the first place. (Zhang Yushu, Yunlu et al., 1983: 8) In the early years of Yongzheng, the Emperor Shizong decreed the Prime Minister, ordering him to work with the Ministry of Rites and the Ministry of War to discuss the matter of translation, and the purpose was to encourage the banners to study the national language and specialize in archery. There is no doubt that the Shunzhi years of the additional translation examination is the continuation and development of the imperial examinations since the early Qing Dynasty, it is not only a positive initiative of the ruler in response to the current situation, but also a natural product of the long tradition of the civil service translation examination.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:40, 27 October 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 事实上，通过铨选翻译考试选拔官吏，此法并非始于满清。如蒙元时期，朝廷便已有蒙古学考试，其中的一项重要内容即是翻译。《元典章》卷 31《礼部卷之四·学校一》中说，元世祖至元八月之际，朝廷在京师开设蒙古国子学，要求包括诸王在内的相关官员参与学习，并以《通鉴节要》的蒙语译本为教本，从习学生员中“选择俊秀，出策题试问，观其所对，精通者为中选，约量授以官职。”（陈高华等，2011：1081—1082）<br /> In fact, the selection of officials through the civil service translation examination did not begin in the Manchu and Qing Dynasties. For example, in the Mongolian Yuan Dynasty, the imperial court had Mongolian examinations, one of which was translation. According to the book of rites IV. school I, Volume 31 of the laws and regulations of the Yuan Dynasty, from the emperor Shizu of the Yuan Dynasty to August of the Yuan Dynasty, the Imperial Court opened a Mongolian sub school in the capital, requiring relevant officials, including kings, to participate in the study. Taking the Mongolian translation of Tongjian jieyao as the teaching material, the students &quot;choose Junxiu, make policy questions, judge what they are right, those who are proficient in it will be the winner, and they will be awarded official positions.&quot; (Chen Gaohua et al., 2011:1081-1082)--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 08:47, 26 October 2021 (UTC)<br /> <br /> In fact, the selection of officials through the civil service translation examination did not begin in Manchu Qing Dynasty. For example, in the Mongolian Yuan Dynasty, the imperial court already had Mongolian examinations, one important of which was translation. According to the book of rites IV. school I, Volume 31 of the laws and regulations of the Yuan Dynasty, from the emperor Shizu of the Yuan Dynasty to the eighth month of the Yuan Dynasty, the Imperial Court opened a Mongolian sub school in the capital, requiring relevant officials, including every lord, to participate in the study. Taking the Mongolian translation of ''Tongjian Abstract'' as the teaching material, the students &quot;choose Junxiu, make policy questions, judge what they are right, those who are proficient in it will be the winner, and they will be awarded official positions.&quot; (Chen Gaohua et al., 2011:1081-1082)--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 06:09, 27 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 顺治年间的翻译考试继承了隋唐以来科举取士的基本特点，以及铨选翻译考试的任官传统，正所谓“兼备金元之制而加盛焉”。（汪师韩，1996：473）<br /> 作为多民族融合的统一国家，满清政权的政治特点之一便是语种林立，文化与习俗各不相同。出于统治需要，清初以来便在各级政府衙门设置专司文书的翻译和撰拟。<br /> <br /> The translation examination in the reign of Shunzhi inherited the basic characteristics of selecting scholars in the imperial examination since Sui and Tang Dynasties and the official tradition of the civil service translation examination. It is the so-called &quot; more prosperity with both Jing and Yuan ruling system&quot;. (Wang Shihan, 1996:473)<br /> As a unified country with multi-ethnic integration, one of the political characteristics of the Manchu Qing Dynasty was that there were many languages and different cultures and customs. In order to meet the needs of reigning, since the early Qing Dynasty, special departments have been set up in government offices at all levels to translate and write documents.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 06:03, 27 October 2021 (UTC)<br /> <br /> The translation examination in the reign of Shunzhi emperor inherited the basic characteristics of selecting scholars in the imperial examination since Sui and Tang Dynasties and the official tradition of the civil service translation examination. It is the so-called &quot; more prosperity with both Jing and Yuan ruling system&quot;. (Wang Shihan, 1996:473)<br /> As a unified multi-ethnic state, one of the political characteristics of the Manchu Qing Dynasty was that there were many languages and different cultures and customs. In order to meet the needs of reigning, since the early Qing Dynasty, special departments have been set up in government offices at all levels to translate and write documents.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:09, 27 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 其中，除最具代表性的笔帖式之外，内阁侍读、中书以及各部院主事等职官中，也有相当一部分人员担当翻译之责。同时，汉文典籍的翻译，以及满、蒙文字史籍的撰述等也需要大量翻译人才。所有这些人员的铨选、考核和派充等，都必须经过严格的翻译考试，择优录用。<br /> <br /> Among them, in addition to the most representative of the bithesi, the Cabinet, the Central Secretariat and the various ministries and other officials, there is also a significant part of the staff to play the responsibility of translation. At the same time, the translation of the Chinese canon, as well as the Manchu and Mongolian texts of history, such as the compilation of a large number of translators are also needed. All of these personnel are selected, assessed and sent to fill, must go through a rigorous translation examination, the merit of the recruitment.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:36, 23 October 2021 (UTC)<br /> <br /> Among them, in addition to the most representative of the bithesi, the Cabinet, the Central Secretariat and the various ministries and other officials, there is also a significant number of staff to take the responsibility of translation. At the same time, the translation of the Chinese canon and the compilation of Manchu and Mongolian history books also need a large number of translators. All of these personnel who are selected, assessed and sent to fill must go through a strict translation examination, recruiting the better.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 08:42, 23 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 虽然这样的铨选翻译考试并不具备翻译科的性质，取中者往往不能获得科名，但翻译考试的结果仍是官员晋升、罢黜的重要依据，同时也为嗣后创制翻译科提供了制度雏形。<br /> <br /> 二、《雍正会典》等关于顺治八年翻译科的误记<br /> <br /> 关于清代翻译科的创设时间，主要有两种观点：一种认为是雍正元年，另一种则认为是顺治八年。<br /> <br /> Although such a translation examination used for selecting officials does not have the nature of translation department and the winner often cannot obtain the title . But the results of the translation examination are still an important basis for the promotion and dismissal of officials, and also provide an institutional prototype for the subsequent creation of the translation department.<br /> Misinterpretation of the translation department in the eighth year of Shunzhi, such as the Yongzheng Canon<br /> There are mainly two views on the establishment time of the translation department in the Qing Dynasty: one is the first year of Yongzheng, the other is the eighth year of Shunzhi.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:22, 22 October 2021 (UTC)<br /> <br /> Although such a translation examination used for selecting officials does not have the nature of translation department and the winner often cannot obtain the scholarly honor, the results of the translation examination are still an important basis for the promotion and dismissal of officials, and also provide an institutional prototype for the subsequent creation of the translation department.<br /> Misinterpretation of the translation department in the eighth year of Shunzhi, such as Yongzheng Canon<br /> There are mainly two views on the time of the establishment of the translation department in Qing Dynasty: one is the first year of Yongzheng, the other is the eighth year of Shunzhi.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 15:18, 22 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 雍正元年世宗诏谕举办满洲翻译乡试，而顺治八年出现了翻译进士麻勒吉与麻祐，两种说法各自有文献依据，互不能说服对方。如《清史稿》卷273《麻勒吉传》中，明确提及麻勒吉曾经参加翻译乡试，并于会试中取中第一。（赵尔巽，1976：10038）《清史稿》关于此事的记注源于《国朝耆献类征初编》，后者在卷十五中也指出麻勒吉“以翻译取中举人”。（周俊富，1986：767）<br /> <br /> In the first year of Yongzheng, the Emperor Shizong issued imperial edicts to hold Manchu translation examination, whereas in the 8th year of Shunzhi, it appeared two translation Chin-Shihs, Ma Leji and Ma You. Both claims were based on documentation and couldn’t convince each other. For instance, in the 273 volume of Qing History Draft—Biography of Ma Leji, it explicitly mentioned that Ma Leji had taken the translation examination and got the first in metropolitan examination of translation. (Zhao Erxun, 1976:10038) The notation of this matter in Qing History Draft originated in A Collection of Biographies of Qing Dynasty Figures, which also mentioned that Ma Leji won the translation provincial graduate in Volume 15. (Zhou Junfu, 1986:767)--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 15:07, 22 October 2021 (UTC)<br /> <br /> <br /> In the first year of Yongzheng, the Emperor Shizong issued imperial edicts to hold Manchu translation examination, whereas in the 8th year of Shunzhi, there appeared two translation Chin-Shihs, Ma Leji and Ma You. Both claims were based on documentation and couldn’t convince each other. For instance, in the 273 volume of Qing History Draft—Biography of Ma Leji, it explicitly mentioned that Ma Leji had taken the translation examination and got the first in metropolitan examination. (Zhao Erxun, 1976:10038) The notation of this matter in Qing History Draft originated in A Collection of Biographies of Qing Dynasty Figures which also mentioned that Ma Leji won the translation provincial graduate in Volume 15.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:24, 24 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 虽然上述两处记载中，均没有出现“翻译会试”字样，而只是说“以翻译举人举会试第一”，以及“明年会试第一名”，但支持者仍以顺治年间为翻译科的起始时间。将顺治八年的翻译考试视作清代翻译科的缘起，这种观点主要见诸于商衍鎏（2014：231）、王庆云（2001：34）和张杰（2007：193-194）等。在这些研究中，商衍鎏的观点尤其值得注意。<br /> <br /> Though in two above-mentioned recordations, there were no “Metropolitan Examinations of Translation”, but appeared “the First-degree Scholar of translation is the champion of Metropolitan Examination” and “the champion of the Metropolitan Examination of the second year”. Supporters still regarded the translation section of Shun Zhi Period as the starting point. They believed that the translation examination during the eight years of Shun Zhi Perid is the origin of Qing’s translation, which was primarily held by Shang Yanliu (2014: 231), Wang Qinyun (2001: 34), Zhang Jie (2007: 193-194) and so forth. Among these researches, the opinions of Shang Yanliu in particular were worth paying close attention to.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 04:54, 22 October 2021 (UTC)<br /> <br /> There were no “Metropolitan Examinations of Translation”, but rather “the First-degree Scholar of translation is the champion of Metropolitan Examination” and “the champion of the Metropolitan Examination of the second year” in two above-mentioned recordation. Supporters still regarded the translation section in Shun Zhi Period as the starting point. The viewpoint that the translation examination during the eighth years of Shun Zhi Period is the origin of Qing’s translation was primarily held by Shang Yanliu (2014: 231), Wang Qinyun (2001: 34), Zhang Jie (2007: 193-194) and so forth. Among these researches, the opinions of Shang Yanliu in particular were worth paying close attention to.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 07:04, 25 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 商衍鎏乃清代末科八旗会试探花，先后授翰林院侍讲、国史馆协修，以及实录馆总校官等，他的看法具有代表性。《清代科举考试述录》中，商衍鎏对清代翻译科的阐述并不详实，仅论及翻译科的三个层次，即翻译童试、乡试与会试，但明确提及翻译科创设于顺治八年，指出这一年“定考试满洲、蒙古翻译”，而雍正时只是“复行考试”。（商衍鎏，2014：231）与商衍鎏等人不同，更多的人则是将翻译科之缘起归于雍正年间，如石桥崇雄（1988：5）、村上信明（2002：307）、屈六生（1993：229）、叶高树（2013：51）和邹长清（2013：145）等。<br /> <br /> Shang Yanliu won the third place in the eight banners examination at the end of qing Dynasty，and he successively served as a lecturer in the Academician Academy, an official in charge of typesetting and printing in the Imperial Scholar Hall, and a general verification officer in the Record Hall, etc. So His views are representative. In ''Reference Recorded about Imperial Examination in the Qing Dynasty''，Shang Yanliu's explanation of translation in Qing Dynasty is not detailed and true. He only talks about three levels, namely, the children's test, the village test and the imperial examination. However, He explicitly mentions that the department of Translation was established in the eighth year of Shunzhi, pointing out that in that year, &quot;Manchurian and Mongolian translation examinations were set up&quot;, while in Yongzheng's reign, only &quot;repeated examination&quot; was conducted. （Shang Yanliu, 2014: 231) Different from Shang Yanliu et al., more people, such as Taxio Ishibashi (1988:5), Nobuaki Murakami (2002: 307), Qu Liusheng (1993: 229), Ye Gaoshu (2013: 51) and Zou Changqing (2013: 145), attributed the establishment of the Department of Translation to the reign of Yongzheng.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 15:37, 22 October 2021 <br /> Shang Yanliu won the number three in the eight banners’metropolitan examination at the end of Qing Dynasty，and he successively served as a lecturer in the Imperial Academy, an official in charge of typesetting and printing in the National History Institution, and a general verification officer in the Record Hall, etc. So His views are representative. In ''Reference Recorded about Imperial Examination in the Qing Dynasty'', Shang Yanliu's elaboration of translation in Qing Dynasty is not detailed and definite. He only discussed three levels, namely, the county examination, the provincial examination and the metropolitan examination. However, He explicitly mentioned that the department of Translation was established in the eighth year of Shunzhi, pointing out that &quot;Manchurian and Mongolian translation examinations were set up&quot;, while in Yongzheng's reign, only &quot;office-hunter examination&quot; was conducted. （Shang Yanliu, 2014: 231) Different from Shang Yanliu and others, more people, such as Taxio Ishibashi (1988:5), Nobuaki Murakami (2002: 307), Qu Liusheng (1993: 229), Ye Gaoshu (2013: 51) and Zou Changqing (2013: 145), attributed the establishment of the Department of Translation to the reign of Yongzheng.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:40, 26 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 另外，也有少数将翻译铨选考试视作翻译科缘起者。如康熙二十四年，清廷曾组织翰林院侍讲的考选，由圣祖仁皇帝钦试。此次考试的对象以各部院衙门中的无品笔帖式，以及旗人中的革职、闲散人员为主，含八旗满洲、蒙古及汉军，应试者必须通汉文，善翻译。<br /> Besides , there are a few who regard the selecting officials test as the origin of the translation department. For example, in the 24th year of Kangxi's reign, the Qing government organized an examination of the imperial tutor of the Imperial Academy, which was conducted by Emperor shengzuren. The participant of this examination are mainly the non-rank officials of various ministries and institutes who are proficient in translating, as well as the dismissed and idle personnel among the people, including the Manchuria, Mongolia and Han army of the eight banners. The candidates must be familiar with Chinese and specialize in translation.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:37, 26 October 2021 (UTC)<br /> <br /> In addition, there are a small number of people who regard the translation qualification examination as the origin of the translation department. For example, in the twenty-fourth year of Kangxi, the Qing court organized an examination for the attendants of the Hanlin Academy, and the emperor Shengzuren tested it. The subjects of this examination are mainly the unskilled pen-post styles in various ministries and institutions, as well as the dismissed and idle personnel from the banner people, including the Eight Banners Manchuria, Mongolia and Han forces. The candidates must be proficient in Chinese and good at translating.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 12:49, 27 October 2021 (UTC)<br /> <br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;<br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 由于清代政书中对于此类考试并无统一命名，故多称之为“铨选”，即“选才授官”之意。简单来说，所谓“铨选”即是指各部院衙门通过考试翻译，从应试考生中选取成绩优异者，授官或派充至各部衙门，负责行政文书的翻译和撰拟，其主要的形式包括笔帖式、内阁侍读与侍讲、中书、通事、监贡等。正是由于铨选翻译考试的自身特点，有人便将其与翻译科考等而视之，不加区分。<br /> <br /> Since there was no uniform name for this type of examination in the political books of the Qing Dynasty, it was often called &quot;Quan Xuan&quot;, which meant &quot;selecting talents and conferring officials&quot;. To put it simply, the so-called &quot;selection&quot; refers to the translation and translation of various ministries, colleges, and offices, and select candidates with excellent grades from the candidates, appoint officials or assign them to various ministries and offices, and be responsible for the translation and writing of administrative documents. Its main form is Including pen-and-post style, cabinet reading and lectures, Zhongshu, Tongshi, Jian Gong, etc. It is precisely because of the characteristics of the translation test that some people regard it as the translation test and so on, without distinguishing it.<br /> <br /> Since there was no uniform name for this type of examination in the political books of the Qing Dynasty, it was often called &quot;Quan Xuan&quot;, which meant &quot;selecting talents and conferring officials&quot;.In short, the so-called &quot;Quan Xuan&quot; refered to various ministries and institutes selected outstanding students from the examinees through the examination translation，then awarded them with a title and office or assigned them to various ministries and offices, and be responsible for the translation and writing of administrative documents. It mainly involved pen-and-post style, cabinet reading and lectures, Zhongshu, Tongshi, Jian Gong, etc. It is precisely because of the characteristics of &quot;Quan Xuan&quot;, that some people regarded it as translation test.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 03:09, 28 October 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 那么，清代翻译科是否滥觞于顺治八年？或者说，顺治八年出现的翻译考试是否具备翻译科的正式形态？欲回答此问题，务必先对《清实录·世祖章皇帝实录》中的一段记载进行摘引与分析，其中写道：顺治八年六月壬申，礼部议：八旗科举例，凡遇应考年分，内院同礼部考取满洲生员一百二十名、蒙古生员六十名，顺天学政考取汉军生员一百二十名。<br /> <br /> So, did translation department in the Qing Dynastystarted in the eighth year of Shunzhi? or did the translation examination in the eighth year of Shunzhi had the formal form of the translation department? To answer this question, we need to analyze the passage from the book named In Veritable Records of Qing Dynasty ·Veritable Records of Shunzhi Emperor. In this book, it said in June of the eighth year of emperor Shunzhi, The Ministry of Rites made the examination regulations of the Eight Banners. In the year of examination,The Cabinet and The Ministry of Rites would admit 120 students from Manchuria, 60 students from Mongolia, and120 Chinese Banners would be admitted by Shuntianfu Academy.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 10:50, 23 October 2021 (UTC)<br /> <br /> <br /> So,did Translation Department of Qing Dynasty started in the eighth year of Shunzhi? Or in other words, did the translation examination in the eighth year of Shunzhi have the formal form of the Translation Department? To answer these questions, we must first cite and analyze a record of the book named Factual Record of Qing Dynasty ·Factual Record of Shunzhi Emperor. In this book, it said in June of the eighth year of emperor Shunzhi, The Ministry of Rites made the examination regulations of the Eight Banners. As long as in the year of examination,The Cabinet and The Ministry of Rites would admit 120 students from Manchuria, 60 students from Mongolia, and 120 students of Han military army would be admitted by Shuntian school administration.<br /> <br /> annotation: <br /> Renshen壬申）：One of the main branches in Heavenly Stems and Earthly Branches, the ninth in order.<br /> 学政：1. education; 2. abbreviation of supervising school administraton. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 05:34, 27 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 乡试取中满洲五十名、蒙古二十名、汉军五十名。各衙门无顶带笔帖式亦准应试，满洲、蒙古识汉字者，翻汉字文一篇；不识汉字者，作清字文一篇，汉军文章篇数如汉人例。会试取中满洲二十五名、蒙古十名、汉军二十五名。<br /> <br /> The country-level examination took 50 from Central Manchuria, 20 from Mongolia and 50 from the Han military army. Each yamen which doesn't set up Dingdai Bithesi is also allowed to take the examination.Those who knew Chinese characters in Manchuria and Mongolia have to translate a Chinese character eaasay; Those who did not know Chinese characters had to write one article in Qing characters, and the number of articles in Han military army was as same as that of Han people. The metropolitan examination will take 25 from Central Manchuria, 10 from Mongolia and 25 from the Han military army.<br /> <br /> annotation： <br /> *Dingdai（顶带）: the official cap button in the Qing Dynasty with the meaning of being thankful and saluting.It shows various ranks by button of precious stone on top.<br /> *Bithesi（笔帖式）：official name. Translated from Manchu.During the Kangxi period, the Yamen of each department set up Bithesi,including translation,coping writing and other titles.<br /> *Han military army（汉军）: Han soldiers who defected to the Manchu invaders<br /> *The metropolitan examinatiion(会试）: In the imperial examination era, it gathered the examiners from all provinces in the capital.<br /> <br /> The country-level examination took 50 from Central Manchuria, 20 from Mongolia and 50 from the Han military army. Each yamen which didn't set up Dingdai Bithesi was also allowed to take the examination.Those who knew Chinese characters in Manchuria and Mongolia had to translate a Chinese character eaasay; Those who did not know Chinese characters had to write one article in Qing characters, and the number of articles in Han military army was as many as that of Han people. The metropolitan examination will take 25 from Central Manchuria, 10 from Mongolia and 25 from the Han military army.<br /> <br /> annotation： <br /> *Dingdai（顶带）: the official cap button in the Qing Dynasty with the meaning of being thankful and saluting.It shows various ranks by button of precious stone on top.<br /> *Bithesi（笔帖式）：official name. Translated from Manchu.During the Kangxi period, the Yamen of each department set up Bithesi,including translation,coping writing and other titles.<br /> *Han military army（汉军）: Han soldiers who defected to the Manchu invaders<br /> *The metropolitan examinatiion(会试）: In the imperial examination era, it gathered the examiners from all provinces in the capital.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:05, 27 October 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 各衙门他赤哈哈番笔帖式、哈番俱准应试，满洲、蒙古识汉字者，翻汉字文一篇，作文章一篇；不识汉字者，作清字文二篇，汉军文章篇数如汉人例。报可。（鄂尔泰等，1985：457）<br /> 上文中，礼部所奏涉及八旗乡、会试的额数与形式等。<br /> Each yamen held a written examination, and Hafan asked them to take the exam. People who know Chinese characters in Manchuria and Mongolia translate a Chinese character article and write a composition; Those who do not know Chinese characters write two Qing characters, and the number of articles written by the Han army is as many as that of the Han people. Yes. (ertai et al., 1985:457)<br /> In the above, the Ministry of rites involves eight flag Township and the amount and<br /> form of examination.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:31, 27 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211013_homework&diff=124901 2021-10-20T02:26:17Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 康、雍、乾三朝时期的汉书翻译及其文化统制意涵*<br /> 摘要：清代的汉书翻译是统治者了解、学习和接纳汉文化的重要途径。与清初文化政策的其它单元一样，如官修史书、国语骑射、思想控制等，汉书的翻译、刊刻与颁行也是清代中、前期诸帝治术的独特构成。<br /> On the Translation of ''the Book of Han'' and its Connotation of Cultural Controlling During the Kang-Yong-Qian Period of the Qing Dynasty(683——1796)<br /> Abstract: The translation of ''the Book of Han'' is the important approach for the governor to understand, study and accept the Culture of Han. Like other units of cultural policy in the early Qing Dynasty(Official History Books Policy, Manchu National Language and Ride Policy, Thought Control Policy, etc.), the translation, publication, and promulgation of ''the Book of Han'' were also unique components of the emperors' tactics in the middle and early Qing dynasties. --[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:51, 12 October 2021 (UTC)<br /> The translation of Han books in the Kang Xi,Yong Zheng and Qian Long dynasties and its implication of cultural control * Abstract: The translation of Han books in the Qing Dynasty is an important way for rulers to understand, learn and accept Han culture. Like other units of cultural policy in the early Qing Dynasty, such as official history books, national language,riding and shooting, ideological control, etc.the translation, publication and promulgation of Han books are also the unique composition of the governance of emperors in the middle and early Qing Dynasty.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 02:23, 13 October 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 康、乾、雍三朝期间，汉书翻译规模不断扩大，主题日益丰富，目的更加明确，为满洲统治者走出“我族”意识，实现满、汉之间的文化接轨与观念沟通，建构并巩固满洲政权的治统与道统等，做出了重要贡献。汉书翻译的开展与推进源于特定的历史语境，与三朝统治者长期以来耽于汉籍，力主道德教化关系甚巨。自起始之日起，汉书翻译便被赋予德治与教化功能，其目的不是为了“以夷变夏”，或者“以夏变夷”，而是为了在满、汉之间进行交流、沟通与互鉴，政治意义与文化意涵并存。<br /> During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of &quot;my family&quot;, achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Taoism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been big on Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to &quot;change Foreign into Xia &quot; or &quot;change Xia into Foreign &quot;, but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 05:17, 12 October 2021 (UTC)<br /> <br /> During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of &quot;Isolated national consciousness&quot;, achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Confucianism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been indulge in Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to influence the Chinese nation by other nationalities, or assimilate other nationalities by the Chinese nation which based on the theory of “guarding against the barbarians or the foreigners”,but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 12:26, 13 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 关键词：汉书翻译； 文化沟通； 治术； 治统； 道统<br /> 导论：清初翻译汉书，实有不得已的情由。满洲以少数族群统摄中原，虽然历代君主强调“敬天”、“法祖”，遵循历史经验，然而满洲文化除了“国语骑射”之外，整体简陋贫乏，因此欲从自身民族历史、文化中寻求借镜，必会遭遇不敷应用的困境。<br /> <br /> KEY WORDS：Han Classic’s translation; Culture Comunication; Governmentality; Governance Tradition; Confucianism<br /> <br /> Introduction: In the early period of Qing Dynasty, Han Classic’s translation is actually a compelling need. Manchu once governed the Central Plains of China by Ethnic minorities. Although China’s Successive monarchs emphasised concepts of “respecting the God” , “learning from ancestor”, and “following history rules”, but, in addition to the &quot;Manchu language, horse-riding and archery&quot;, Manchu culture in general appeared poor. As a result, if they want to learn from their own national history and culture, they will encounter the dilemma of insufficient application.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 12:07, 13 October 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 为了在征服和统治过程中有效运用历史经验，并将其正当化与合法化，汉文化的撷取成为不二选择，而汉籍的翻译便是实现这一目的的重要手段。例如建元初年，太祖努尔哈赤称汗之后，即命大臣翻译汉籍，进讲汉文经史，以便了解汉族历史。继位的太宗皇帝更是性嗜典籍，披览弗倦，有着丰富的汉族历史知识，不仅深明《金史》与《三国志传（通俗演义）》等，认为二者使其耳目明快，而且接纳汉官建议，效法太祖命人翻译汉籍，并通过翻译吸收历史知识，将其运用至现实政治实践中，巩固并扩展政权的统治基础。<br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, the offspring of Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. Emperor Taizong who succeeded to the throne was even more addicted to classics. He had a wealth of historical knowledge of the Han nationality. He not only had a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., but also he believed that they both made his ears and eyes bright and clear so that he can accept the suggestions of Han officials, follow the example of Taizu's orders to translate Chinese Classics, absorb historical knowledge through translation, and apply it to practical political practice to consolidate and expand the ruling foundation of the regime.<br /> <br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, Emporer Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. His son Emperor Taizong who succeeded to the throne was even more addicted to classics. He not only had a wealth of historical knowledge of the Han nationality and a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., in believing that they both made his ears and eyes bright and clear,but also he accepted the suggestions of Han officials to follow the example of Taizu's orders to translate Chinese Classics. And through absorbing historical knowledge,he applied it to practical political practice to consolidate and expand the ruling foundation of the regime.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:29, 12 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 太宗对于汉书的翻译屡有训示，要求“读史致用”，翻译的书籍要么属于“勤于求治而国祚昌隆”者，要么则属于“所行悖道而统绪废坠”者，总之必须关乎朝政之要务。[1]9 ([1](清)鄂尔泰等.清实录·太宗文皇帝实录[Z].北京：中华书局，1985.）太宗之后，冲幼即位的顺治帝同样“嗜观史书”，并采纳大学士希福建议，效仿太宗“鉴古之心”，颁赐《辽》、《金》、《元》三史译本，以明政治之得失，民生之休戚，国家之治乱。[2]15-16<br /> <br /> The Taizong Emporer had his requirement to the translation of Han books that only books written by Emporer of keen intelligence and excellent judgment, or by Emporer who lost his country because of disobedience. All of them need to be related to affairs of state.[1]9 ([1](Qing)Eertai.Records of Qing Dynasty·Records of the Emperor Taizong[Z].Beijing：Zhonghua Publishing House，1985.）After Taizong，Shunzhi Emporer, who was given the position when was a child, intended to read history books and accepted grand secretary Xifu's advice to follow the example of Taizong Emporer . He recommended the translations of ''Liao'', ''Jin'', ''Yuan'', for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion.<br /> <br /> <br /> Emperor Taizong of Qing Dynasty had his requirements to the translation of Han books. He required “reading history for use”. The books to be translated either belonged to those who were “diligent in seeking governance and then resulted in the fortune of a nation” or those who were “contrary to the way they put into practice and then governance fallen into depression ”. But in any case, they had to be related to affairs of state.[1]9 ([1] (Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985.）After Chongde Emperor, Shunzhi Emporer, who inherited the throne when he was a child, intended to read history books as well, and accepted grand secretary Xifu's advice to follow the example of Chongde Emperor’s heart of appreciation of the past. He recommended the translations of Liao, Jin, Yuan, for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion. [2]15-16--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 10:36, 13 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> （[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）尤其是《资治通鉴》一书，顺治帝对其更是情有独钟，认为它有“考百代之是非”的成效。[2]1清初三帝之后，满汉交流日渐频繁，民族融合逐步加强，满洲文化长足发展，嗣后诸帝的汉文化态度随之变化。<br /> ([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds generations. <br /> [2]1 After the three emperors of the early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed rapidly. Henceforth the attitude of emperors changed accordingly. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:49, 12 October 2021 (UTC)<br /> ([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds dynasties. [2]1 After three emperors of the Early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed by leaps and bounds. Henceforth the attitude of emperors changed accordingly.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 10:47, 13 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 但无论是何种变化，汉书翻译的事业却从未间断，通过翻译汉籍求明道致用的功心也从未革损。如康熙帝“性眈问学”，于听政之暇常取《六经》和《资治通鉴》等书译本，发而读之，以探求圣人之心、治道之切。雍正帝也通过阅读汉籍，论及传统正统论，尤其是其中的“承统之正”与“得国之正”的观点，以此为满洲政权建构统治的理论基础。乾隆帝即位之后，凭借其对于汉籍的熟读与精研，继续推行尊孔崇儒的政策，宣传汉族文化，通过道德学术实现传国久远的理想抱负。<br /> However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The merit of “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Such as Kangxi’s (emperor of Qing Dynasty) &quot;concerns of study&quot;. In his leisure time after handling issues of politics, he often takes the &quot;Six Classics&quot; and &quot;Comprehensive Mirror for Aid in Government&quot; and other translations, opens and then reads them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy, especially the view of &quot;the rightness of the succession&quot; and &quot;the rightness of the country&quot;, which is regarded as the theoretical basis for the construction and rule of the Manchuria regime. After Emperor Qianlong inherited the throne, he continued to carry out the policy of respecting the Confucianism, publicize the Han culture, and realize the long-standing ideal ambition of the country through moral scholarship.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 01:50, 13 October 2021 (UTC)<br /> <br /> However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The utilitarian pursuing for “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Taking Kangxi’s (the forth emperor of Qing Dynasty) &quot;concerns of study&quot; for example, in his leisure time after handling issues of politics, he often took the &quot;Six Classics&quot; and &quot;Comprehensive Mirror for Aid in Government&quot; and other translations, opened and then read them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy theory, especially the view of &quot;the rightness of the succession&quot; and &quot;the rightness of the country&quot;, which is regarded as the theoretical basis for constructing the rule of Manchuria regime. After Emperor Qianlong inherited the throne, by virtue of his delicate reading and deep research in Han Books, he continued to carry out the policy of respecting the Confucianism, publicized the Han culture, and realized the long-standing ambition since the first emperor of Qing dynasty through moral scholarship.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 10:41, 13 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 可以认为，清代的汉书翻译既是一种笼络的手段，也是一种治术的形式，其根本目的乃是建构、巩固并维护满洲政权的正当性。一、清初汉书翻译述要 鉴于文献所限，清初翻译汉书的准确数字，难以查考。特别是太祖、太宗两朝时期，汉书翻译的具体情况尤难统计。<br /> <br /> <br /> It can be considered that the translation of Han books is one means of unifying as well as the form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. 一. Han books translation in the early Qing dynasty was confined to the literature and it is hard to examine the accurate figures of it. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of Han books translation is critically difficult to reckon.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:34, 12 October 2021 (UTC)<br /> <br /> It can be considered that the translation of Chinese books is a means of unifying as well as a form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. Firstly, The Overview of Translation of Chinese Books in the Early Qing Dynasty. In the limit of literature, it is hard to examine the accurate figure. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of the translation are critically difficult to reckon.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:11, 13 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnà 英语语言文学（语言学） 女 202120081484==<br /> <br /> 但从《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》和《清代内府刻书目录解题》等文献记载情况看，顺、康、雍、乾四朝官方刊刻的汉书满文译本共计五十三种。其中，除去既有满文本，又有满汉合璧本的《三国志（通俗演义）》和《大学衍义》，以及刊刻次数在两次及以上的满文本《诗经》、满汉合璧本《孝经（御制翻译孝经）》，以及满汉合璧本《潘氏（通鉴）总论》等，汉籍满文译书实为四十七种。以朝代统计，则分别是： 顺治朝九种：《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》；<br /> <br /> However, from the record of literature such as ''The General Catalogue of Rare and Ancient Books in The National Palace Museum'', ''The World Bibliography of Manchu Literature'', ''The National Union Catalogue of Books and Reference Materials of Manchu'' and ''The Bibliography for the Interpretation of Titles of the Engraving Books of the Imperial Storehouse in Qing Dynasty'', translation of Chinese books by Manchu that officially engraved by the four dynasties of Emperor Shunzhi, Emperor Kangxi, Emperor Yongzheng and Emperor Qianlong add up to fifty-three. Among these books, besides Manchu or the Chinese-Manchu bilingual ''The Romance of the Three Kingdoms'' and ''Interpretation of The Great Learning'', the Manchu script ''The Book of Songs'' that was printed more than twice, the bilingual ''The Book of Filial Piety''(made by the emperor order) , the bilingual ''The General Instruction From Pan Rong'' and so on, translation of Chinese books by Manchu actually add up to forty-seven.According to statistics of dynasties, they include nine books in the reign of Shunzhi: ''History of the Liao Dynasty'', ''History of the Jin Dynasty'' , ''History of the Yuan Dynasty'', ''The Sermon of the Hongwu Period'', ''The Romance of the Three Kingdoms'', ''The Book of Songs'',''Book for Loyalty'', ''The Book of Filial Piety''(translated by Asitan) and ''Books on the Art of War''.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 19:23, 12 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 康熙朝十二种：《纲鉴汇纂》、《大学衍义》、《日讲四书解义》、《日讲书经解义》、《日讲易经解义》、《御选古文渊鉴》、《资治通鉴纲目》、《黄石公素书》、《醒世要言》、《潘氏（通鉴）总论》、《菜根谭》和《薛文清先生要语》； 雍正朝五种：《孝经集注》、《小学合解》、《小学》及《四体翻译心经》；④ 乾隆朝二十二种：《日讲春秋解义》、《御制翻译四书》（鄂尔泰等奉敕译，满文本，乾隆六年）、《御制翻译四书》（乾隆皇帝敕译，满汉合璧本，乾隆二十年）、《御制翻译书经集传》、《御制翻译周易》、《御制翻译诗经》、《御制翻译名义集》、《御制大悲心忏法仪轨经》、《大藏经全咒》、《御制楞严经》、《御制翻译礼记》、《御制翻译春秋》、《心经》、《大藏经》、《御制翻译孝经》、《翻译潘氏（通鉴）总论》、《般若波罗蜜多心经》、《御译大云轮请雨经》、《吉祥偈》、《佛说四十二章经》、《金刚般若波罗密多经》及《沐浴经》。<br /> There are 12 Manchu versions of the Chinese classics during the Emperor Kangxi in Qing Dynasty. They are Gangjian Compilation, a historical book of general history; Ta-hsueh yen-I, Interpretation of Four Books of the Day, Interpretation of Books of History, Interpretation of the Books of Changes, Authorized Selection of Ancient Literature, Comprehensive Mirror for Aid in Government, Master Huang’s Plain Book, Awaking to People, Pan General, Caigen Tan and Quotation from Master Xue Wenqing. There are five versions during the Emperor Yongzheng. They are The Book of Filial piety, Xiaoxue Hejie, a kind of dictionary, Xiaoxue,and Heart Sutra of Four Bodies translation. There are 22 versions during the Emperor Qianlong, including A teaching record of Chunqiu (a confucian classics), Authorized Translations of Sishu(Eertai were demander to translate to Manchu version in the sixth years during Qianlong), Authorized Translation of Sishu(it was on the demand of Emperor Qianlong and a combination of Chinese and Manchu in the twelfth year, Authorized Translation Translation of Shujing, Authorized Translation of Zhouyi, Authorized Translatio of Book of Songs, Authorized Translation of Mingyiji, The Whole curse of Finance, a Buddhist book, Authorized Lengyan Scriptures, Authorized Translation of Chunqiu, Heart Sutra, Tripitake, Authorized Translation of the book of Filial Piety, Pan’s General Theory of Translation, Prajna Paramita Sutra, Authorized Translation of Dayun Wheel Asking for Rain Sutra, Auspicious Verse, Buddhist Forty-two Chapters, Vajra Prajna Paramita Sutra and Bath Meridian<br /> There are 12 Manchu versions of the Chinese classics during the period of Emperor Kangxi in Qing Dynasty. They are ''Gangjian Compilation, a historical book of general history; Ta-hsüeh yen-I, Interpretation of ‘the Four Books’, Interpretation of ‘the Book of History’, Interpretation of ‘Book of Changes’, Authorized Selection of Ancient Literature, Comprehensive Mirror for Aid in Government, Master Huang’s Plain Book, Awaking to People, Pan General, Caigen Tan and Quotation from Master Xue Wenqing''. There are five versions during the period of Emperor Yongzheng. They are ''The Book of ‘The Classic of Filial Piety’ variorum , Xiaoxue Hejie, a kind of dictionary, Xiaoxue,and Heart Sutra of Four Bodies translation.'' ④There are 22 versions during the period of Emperor Qianlong, including ''Interpretation of ‘The Spring and Autumn Annals’ (a confucian classics), Authorized Translations of ‘the Four Books’ (Eertai were demander to translate to Manchu version in the sixth years during Qianlong), Authorized Translation of ‘the Four Books’(it was on the demand of Emperor Qianlong and a combination of Chinese and Manchu in the twelfth year, Authorized Translation Translation of ‘the Book of History’, Authorized Translation of ‘the Book of Changes’, Authorized Translation of ‘Book of Songs’, Authorized Translation of formula names, The Whole curse of Finance, a Buddhist book, Authorized Lengyan Scriptures, Authorized Translation of ‘The Spring and Autumn Annals’, Heart Sutra, Tripitake, Authorized Translation of ‘the Classic of Filial Piety’, Pan’s General Theory of Translation, Prajna Paramita Sutra, Authorized Translation of Dayun Wheel Asking for Rain Sutra, Auspicious Verse, Buddhist Forty-two Chapters, Vajra Prajna Paramita Sutra and Bath Meridian.''--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 23:17, 15 October 2021 (UTC)<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 上述译本中，虽然《三国志（通俗演义）》和《大学衍义》分别于顺治七年、康熙十一年刊印两次，但各自的底本相同，区别只在于一次为满文本，另一次则为满汉合璧本。此外，《孝经》曾于顺治、康熙、雍正朝各刊刻一次，但底本各不相同，其中顺治年间的刊行本为阿什坦译本、康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，只是注明“雍正皇帝敕译”。值得注意的是，虽然世祖顺治帝笃信佛教，论佛谈法，但从现有文献看，未见有顺治朝翻译的汉文经书，反倒是禁教严厉的高宗时期，翻译汉文经书多达九部，其中缘由，值得深思。<br /> In above-mentioned translations, although “Records of the Three Kingdoms” and “Daxue yanyi” were published twice in the seventh year of Shunzhi and the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, “the Classic of filial piety” was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth nothing that although the emperor Shunzhi believed in and advocated Buddhism ,there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when religions were strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons of this are worth considering. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:25, 11 October 2021 (UTC)<br /> <br /> In the above-mentioned translations, although ''Records of the Three Kingdoms'' and ''Daxue yanyi'' were published twice in the seventh year of Shunzhi and in the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial Piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth noting that although the emperor Shunzhi believed in and advocated Buddhism, there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when Buddhism was strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons for this are worth pondering.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:07, 12 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 尤其值得关注的是《诗经》与《孝经》的满文译本。以《诗经》为例，该书翻译成书后，顺治帝曾为其亲制序文，赞誉该部作品意旨深厚，能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。更可以敦厚人伦，端正教化。”[3]72-73（[3]叶高树.清朝前期的文化政策[M].台北：稻乡出版社，2002.）<br /> <br /> The Chinese-Manchu translations of ''The Book of Songs'' and T''he Classic of Filial Piety'' call for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve human relations and correct moral cultivation.” [3]72-73（[3]Ye Gaoshu. Cultural policies in early Qing dynasty [M].Taipei：Dao Xiang press，2002.）--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 13:57, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> The Chinese-Manchu translation of ''The Book of Songs'' and T''he Classic of Filial Piety'' calls for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve honest and sincere, human relations of people and correct moral cultivation.”--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:35, 13 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 从教化的角度思考《诗经》的翻译，既是顺治帝本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种被动调整。正如顺治九年进士、刑科给事中阿什坦担心的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> <br /> <br /> Thinking about the translation of The Book of Songs from the perspective of enlightenment is not only Shunzhi Emperor's self-conscious awareness, but also a passive adjustment made by the rulers headed by Shunzhi when they were faced with the popularity of tares officer novels and the manchurian people competing in translation. Just as Ashtan-Jinshi in the Shunzhi period of nine years in the Criminal Section for things was worried: scholars resolve, should take sages as their example of study, and take classics and history as main aspect.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> In terms of educational function of translating ''The Book of Songs'', it is on one hand Emperor Shunzhi’s spontaneous awareness and on the other a passive adjustment by Shunzhi and his counterparts to the situation where Manchuria translators competed to translate the prevailing novels of unofficial histories. As Ashton, a scholar in the ninth year of Shunzhi’s reign and official in the department of justice, stated that scholars should resolve to make sages as their goal and focus on reading history and classics.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:50, 13 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> , while the other kinds of books which are of no benefit should be discarded. In this way, scholars might achieve positive results in academy and get rid of evil thoughts. I have noticed much falsifying and obscenity among the books translated into Manchu language. I am afraid that those books of no good can be prevailing and contagious, eroding people’s thinking.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:12, 12 October 2021 (UTC)<br /> <br /> Besides, other kinds of books with profitless words all should be discarded. Hence scholars can almost do increasingly better in their scholastic attainment, and evil thoughts disappear. Recently, I have noticed that among translated books in Manchu, there are many novels with bestial words, not only useless, but also easily imputing negative thoughts if they prevail.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 00:44, 13 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）阿什坦认为，读书必以经史为要，摒弃杂书，尤其是污言秽语之书。<br /> <br /> Moreover, the old maxims of sages are studied in detail everyday, but people still fear that they can’t approach that height. Why should we employ our time in useless places? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thinks we should choose classics and history to read rather other books, especially those with bestial words.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:09, 12 October 2021 (UTC)<br /> <br /> As for the maxims from ancient sages, people studied them everyday in detail but still worried they couldn’t comprehend, so why should they do worthless work? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thought people would read classical books and get rid of informal books especially those with bestial words.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:17, 12 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 因此，他奏请皇上对旗人读书严加限制，要求嗣后翻译书籍只应针对“关圣贤义理，古今治乱之书”，对于“此外杂书秽言”，则“概为禁饬，不许翻译”。[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）正是缘于这样的认识，《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》和《太公家教》等被陆续译成。<br /> <br /> Therefore, he presented a proposal to the dominator that a restriction on Qi people’s education should be made. He also claimed that people could only translate those books about men’s virtue and dominator’s pacification, while those informal books with bestial words should be banned. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of comprehension, the Great Learning, the Middle Way, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:00, 12 October 2021 (UTC)<br /> <br /> Therefore, he presented a proposal to the emperor that a strict restriction on Qi people’s education should be made which allowed people to translate books about men’s virtue and dominator’s pacification and prohibited translations of informal books with foul language. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of awareness, the Great Learning, the Doctrine of the Mean, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 12 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 顺治帝对于《孝经》的翻译亦甚重视，曾亲自撰写《御注孝经》，令儒臣博采群书，加以论断，编纂《孝经衍义》。顺治帝指出，自古治平天下，莫大于孝，而《孝经》立意正大，“孝”更是“五常百行之原”，如不能取古人言行，将其推广，则不足以彰显其义，同时也与其本人“以孝治天下”的愿景相悖。[2]1-2;[5]140-141（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）<br /> <br /> <br /> Emperor Shunzhi also attached great importance to the translation of The Classic of Filial Piety for which he once wrote the notes himself. Moreover, he ordered the Confucian officials to evaluated this book and compiled The Extended Explanation of The Classic of Filial Piety according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that The Classic of Filial Piety embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.Records of Qing Dynasty •Records of the Emperor Shizhi[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:06, 11 October 2021 (UTC)<br /> <br /> Emperor Shunzhi also attached great importance to the translation of ''The Classic of Filial Piety'' for which he once wrote the notes himself. Moreover, he ordered the officials who are faithfully converted to Confucianism to evaluated this book and compiled ''The Extended Explanation'' of ''The Classic of Filial Piety'' according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that ''The Classic of Filial Piety'' embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.''Records of Qing Dynasty •Records of the Emperor Shizhi''[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:26, 20 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==null==<br /> <br /> （[5]宋德宣.满族哲学思想研究[M].沈阳：辽宁大学出版社，1994.）顺治年间翻译的其它汉文典籍，如《洪武宝训》、《表忠录》、《诗经》与《孝经》等，也各具代表性。以《洪武宝训》为例，该书系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针。顺治三年三月，《洪武宝训》完成满文翻译，成为清朝入关后的首部汉籍译作，顺治帝对此极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王钦命汉官代笔，以世祖名义制作序文，颁行全国。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 世祖认为，历代贤君莫如洪武，希望通过翻译此书，学习中原汉族王朝正统，巩固满清统治，所谓“彝宪格言，深裨治理”，即是此书翻译目的之体现。[2]1（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）二、康熙朝的汉书翻译。康熙朝的汉籍翻译可分为两部分：一部分为整理、刊行前朝译本；另一部分则着手翻译其它各类汉文书籍As far as Emperor Shitzu of Qing Dynasty concerned, Each emperor in Chinese history is not so sagacious as Taitzu(Emperor ''Hongwu'') of Great Ming Empire, so, he hopes that by translating ''Hongwu Baojian'', the orthodox tradition and customs of all dynasties created by the Han ethnic groups in the Middle part of China can be studied and acquired, the goal, which is to consolidate of the newly born dynasty, can be achieved. The purpose of translating ''Hongwu Baojian'' is that Emperor Shunzhi thinks that it can &quot;refresh the country and make great contributions to his ruling.&quot;<br /> [2]1([2](Qing) E Ertai et al., ''the Imperial Archives of Emperor Shitzu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985.)<br /> II. The Translation of Books Created by Han Ethnic Group in the Period of Kangxi(1661-1722) The translation of Books created by Han ethnic group in the Period of Kangxi(1661-1722) can be divided into two parts: the first is neaten, print and publish the former translated version; the second is setting about translating other books written by Han Character.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:14, 13 October 2021 (UTC)Huang Zhuliang<br /> <br /> As far as Emperor Shizu of Qing Dynasty concerned, there is no sagacious emperor in Chinese history than Taitzu(Emperor Hongwu) of Great Ming Dynasty, so he hopes that by translating Hongwu Baojian, the orthodox tradition and customs of all dynasties created by the Han ethnic in the Central Plains of China can be studied and acquired, the goal, which is to consolidate the newly born dynasty, can be achieved. The purpose of translating Hongwu Baojian is that Emperor Shizu thinks that it can &quot;refresh the country and make great contributions to his ruling.&quot; [2]1([2](Qing) E Ertai et al., the Imperial Archives of Emperor Shizu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1985.)<br /> II. The Translation of Books Created in Kangxi Dynasty.(1661-1722) The translation of Books created in Kangxi Dynasty(1661-1722) can be divided into two parts: the first is to neaten, print and publish the former translated version; the second consist in translating other books written by Han Character. --[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:25, 13 October 2021 (UTC)<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 其中，前者如《纲鉴汇纂》（康熙三年）、《黄石公素书》（康熙四十三年）和《潘氏（通鉴）总论》（康熙四十六年）等，后者则如《大学衍义》等，数目更多。康熙十一年，翰林院掌院学士兼礼部侍郎傅达礼翻译《大学衍义》成书，次年进呈皇帝，获太皇太后和圣祖嘉奖。孝庄太皇太后在亲览傅礼达《大学衍义》译本后，大赞此书“法戒毕陈，诚为且要”，并对康熙帝钦命儒臣翻译、刊刻、颁赐此书给诸臣，予以充分肯定。[6]82<br /> Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoisme in the 43th year of emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:24, 12 October 2021 (UTC)<br /> <br /> Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of the Emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoism in the 43th year of the Emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of the Emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of the Emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:09, 13 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）《大学衍义》译毕后，康熙帝又在康熙十六年、十九年、二十二年，分别命人将《四书》、《五经》等的经筵讲义加以刊印，先后集成《日讲四书解义》、《日讲书经讲义》和《日讲易经讲义》。这些讲义虽不是直接译自清代以前的汉文典籍，然而作为阐释经典的作品，也经历了由汉文翻译成满文的过程，且书中又将原典逐字逐句译出，故仍然属于汉籍翻译的范畴，对高宗年间的儒家经典重译也产生了重要、深刻的影响。<br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company, 1984.)After the translation of ''Spreading Meaning of The Great Learning'' was finished, the Emperor Kangxi gave an order to publish the doctrine of ''The Four books'' and ''The Five Classics'' respectively in 16th, 19th, and 22th year of Kanxi, which were successively integrated into ''Lecture on the Four Books'', ''Lecture on the Book of History'', ''Lecture on the Book of Changes''.These doctrines are not directly transalted from those Chinese classics since the dynasty of Qing, however as the works of interpreting classics, also going through the process of the translating from Chinese to Manchu language.Moreover, the sentences of original classics were translated literally, so the translation also belongs to Chinese classics translation, which exerted important and profound influence on the re-translation of Confucian Classics in the period of emperor Tang Gaozong.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 02:53, 13 October 2021 (UTC)<br /> <br /> ([6] The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company, 1984.) After the translation of Spreading Meaning of The Great Learning was finished, the Emperor Kangxi gave an order to publish the doctrine of ''The Four books'' and ''The Five Classics'' respectively in 16th, 19th, and 22th year in the period of Emperor Kangxi, which were successively integrated into ''Lecture on the Four Books'', ''Lecture on the Book of History'', ''Lecture on the Book of Changes''. Although, these doctrines are not directly translated from those Chinese classics since the dynasty of Qing, as the works of interpreting classics, it also went through the process of the translating from Chinese to Manchu language. Moreover, the sentences of original classics were translated literally, so the translation also belongs to Chinese classics translation, which exerted important and profound influence on the re-translation of Confucian Classics in the period of emperor Tang Gaozong--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:41, 13 October 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，康熙帝即位后，也缵述世祖遗绪，命儒臣编纂《孝经衍义》，只是由于该书达一百卷之多，篇帙繁复，读者未必领会周全，因而康熙帝钦命专译其经文，以利读者习诵。康熙帝对汉书翻译的重视也体现在《通鉴纲目》的翻译上。据《康熙起居注》中载，康熙帝耽于《资治通鉴》，自二十四年起便对《资治通鉴》、《资治通鉴纲目》（又名《通鉴纲目》）、《纲目大全》三书“以硃笔亲加点定”，不但将书中错误悉数改正，而且对缺失者也加以增补。[6]1339-1340<br /> At the same time, after Emperor Kangxi ascended the throne, he also inherited and reported the meritorious deeds of Emperor Qing Shi Zu and ordered Scholar-Officials to compile the ''Classic of Filial Piety''. However, the readers may not understand it well because there are as many as 100 heavy and complicated volumes. Therefore, Emperor Kangxi ordered experts to translate the scriptures for the benefit of the readers. Emperor Kangxi's attention to the translation of Chinese books is also reflected in the translation of the ''Compendium of History as a Mirror''. According to the ''Records of Emperor Kangxi’s Daily Activities'', Emperor Kangxi devoted himself to ''History as a Mirror''. Since the 24th year in the period of Emperor Kangxi, Emperor Kangxi “had used the Chinese brush with cinnabar ink to revise” the three books, the ''History as a Mirror'', the ''Compendium of History as a Mirror'', and the ''Compendium'', not only corrected all the errors in the book, but also supplemented the missing ones. [6]1339-1340--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:06, 12 October 2021 (UTC)<br /> <br /> At the same time, after Emperor Kangxi accepted the imperial succession, he also inherited and edited the meritorious works of Shizu, Qing Emperor and commanded the Scholar-Officials to compile ''The Meaning Supplement of Filial Piety''. However, the readers may not understand it so well because this book consisted of more than 100 volumes, with complicated sections and chapters. Therefore, Emperor Kangxi ordered experts to translate the classical works for the benefit of the readers. Emperor Kangxi attached importance of Han classics to the translation of ''Compendium of History as a Mirror''. According to ''Record on Emperor Kangxi's Daily Life'', he was so fond of ''History as a Mirror''. Since the 24th year after reign, Emperor Kangxi has used the Chinese brush with cinnabar ink to revise ''History as a Mirror'', ''Compendium of History as a Mirror'', and ''Compendium'', not only correct all the mistakes in the book, but also supplement the missing ones. --[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:03, 13 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）而康熙帝对于《通鉴纲目》的关注尤甚，达到了“循环披览，手未释卷”的程度。[7]2-3（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so concerned about ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:22, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so fond of ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:22, 13 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 故此，康熙三十年，圣祖命阿什坦之子，翻书房总裁和素将《通鉴纲目》译文满文，由武英殿内府刊刻，该译本现存于中国民族图书馆，共三十册（三函），虽然内容上并不完整，但仍然包含了《资治通鉴纲目》（朱熹）、《订正通鉴纲目前编》（南轩），以及《续资治通鉴》（商辂）等三部作品的基本内容。难得的是，该部汉籍的满文译本曾入选第四批《国家古籍珍贵名录》（编号：11326），可见其在翻译史、满语史乃至中国史上的重要地位。康熙年间，除翻译汉文经、史外，也编译汉书，如《御选古文渊鉴》的编译等，即属此类。<br /> <br /> Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''TongJian of Materia Medica'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 vomumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''History as a Mirror''(by Zhu Xi), ''Revised Prequel of TongJian of Materia Medica'' (by Nan Xuan) and ''The Sequel of History as a Mirror''(by Shang Lu). What's worth noting is that, this translated script was once selected into the fourth batch of ''National Rare Catalogue of Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the history of Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:16, 13 October 2021 (UTC)<br /> <br /> Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''General Compendium'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 volumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''Outline of Comprehensive Mirror for Aid in Government''(by Zhu Xi), ''Revised Prequel of Comprehensive Mirror for Aid in Government'' (by Nan Xuan) and ''The Sequel of Comprehensive Mirror for Aid in Government''(by Shang Lu). What's worth is that, this translated script was once selected into the fourth batch of ''List of National Rare Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:50, 13 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《御选古文渊鉴》由康熙九年进士徐乾学编注，全书共六十四卷选文，收录时间自春秋至宋末，偏重于先秦、两汉古文，以及唐宋八大家散文。关于《御选古文渊鉴》的缘起，《康熙帝御制文集》中有详细记载，概言之便是康熙帝常思“文以载道”，认为文章之事源远流长，所谓“今古错综，盛衰或通于千载，损益无关于一朝”，因而命儒臣选辑“辞义精纯，可以鼓吹《六经》者，汇为正集”，“间有瑰丽之篇，……则列之别集”，而“旁采诸子，录其要论，以为外集。”[7]17-18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ''The Appreciation of Ancient Writings Selected by Emperor Kangxi'' was compiled and annotated by Xu Qianxue who succeeded in the highest imperial examinations in Kangxi’s ninth year in the throne. The book contains 64 volumes of articles from the Spring and Autumn period to the end of Song Dynasty, including especially those of Pre-Qin period and Han Dynasty as well as proses of eight great prose masters of the Tang and Song. In regard to its origin, it was recorded in detail in ''The Collected Works of Emperor Kangxi''. In short, the reason is that Kangxi thought that articles were made to explain the truth, which had such a long history that it underwent all the ebb and flow from ancient times to present and that we couldn’t attribute gains and losses to one dynasty. Kangxi therefore commanded officials to select those with excellent contents and forms which advocate ''Six Classics'' for the principle set, euphuistical articles for another set and records of litterateurs’ writings for the complementary set. [7]17-18([7] (Qing Dynasty)Xuanye, ''The Collected Works of Emperor Kangxi''[M]. Taipei: Taiwan Student Book Bureau, 1966.)--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:40, 13 October 2021 (UTC)<br /> <br /> The Appreciation of Ancient Writings Selected by Emperor Kangxi was compiled and annotated by Xu Qianxue who succeeded in the highest imperial examinations in 1670. The book contains 64 volumes of articles from the Spring and Autumn period to the end of Song Dynasty, including especially those of Pre-Qin period and Han Dynasty as well as proses of the eight great prose masters in Tang and Song. In regard to its origin, it was recorded in detail in The Collected Works of Emperor Kangxi. In short, the reason is that Kangxi thought that articles were made to explain the truth, which had such a long history that it underwent all the ebb and flow from ancient times to present and that we couldn’t attribute gains and losses to one dynasty. Kangxi, therefore, commanded civil officials to select those with excellent contents and forms which advocate Six Classics for the principle set, euphuistical articles for another set and records of litterateurs’ writings for the complementary set. [7]17-18([7] (Qing Dynasty)Xuanye, The Collected Works of Emperor Kangxi[M]. Taipei: Taiwan Student Book Bureau, 1966.)--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:53, 13 October 2021 (UTC)<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 按照康熙帝自己的设想，该书的编纂着眼于“文治”，使帝王之道“大化以成”，而圣贤之业“性功以备”，既强调“质文互用”，又强调“博约并施”。[7]18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）康熙二十四年，该书先以汉文刊印，两年后又以满文翻译成书，由内府刊刻。<br /> <br /> According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus of governing the country through civil affairs. In this way, the whole ability of the emperor can be approved, while saints’ career should both be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. <br /> <br /> According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus on governing the country by “civil affairs”. In this way, the comprehensive ability of the emperor can be improved, while saints’ career should be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:38, 12 --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:42, 12 October 2021 (UTC)October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 《御选古文渊鉴》的编译对于康熙朝的汉籍翻译影响甚大。以此书为界，康熙朝的汉籍翻译在前后两个阶段中，对于对象的选取有着明显不同的诉求。其中，前一阶段的翻译文本多与《四书》、《五经》及宋代以前的作品有关，仅有《纲鉴汇纂》（达海等译）一部涉及前明，而康熙中、后期之后，由明代儒士作品翻译的情况明显增多，如吕坤的《醒世要言》、洪应明的《菜根谭》，以及薛瑄的《薛文清先生要语》等。<br /> The compilation of The Selection of Ancient Classics had a great influence on the translation of books in the Kangxi Dynasty. Taking it as a boundary, the translation in the Kangxi Dynasty had obviously different demands on the selection of objects in the two stages. For example, the translation before the compilation of The Selection of Ancient Classics was related to works before Song Dynasty,like The Four Books and the Five Classics .Only Gang Jian Hui Zuan ( translated by Daihai,etc) talked about the former Ming Dynasty. However, in the middle and late Kangxi Dynasty, works translated by talents of Ming Dynasty increased greatly, such as Xing Shi Yao Yán translated by Lv Kun,Cai Gen Tan translated by Hong Yingming and The Words of Xue Wenqing translated by Xue Xuan.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:38, 12 October 2021 (UTC)<br /> <br /> The compilation of the &quot;Royal Selection of ancient texts&quot; had a great influence on the Chinese translation of Kangxi Dynasty. With this book as the boundary, Kangxi Dynasty's Chinese translation in the two stages before and after, for the selection of objects have obviously different demands. Among them, the translation text of the previous stage is mostly related to the &quot;Four Books&quot;, &quot;Five Book&quot; and previous works of the Song Dynasty, only &quot;GangQi&quot; (Dahai et al.) a related to the pre-Ming, and Kangxi middle and later, by the Ming Dynasty Confucian works translated by the situation significantly increased, such as Lu Kun's &quot;Wake up the World&quot;, Hong Yingming's &quot;CookIng Tan&quot;, and Xue Wei's &quot;Mr. Xue Wenqing&quot;.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 09:45, 13 October 2021 (UTC)[[File:Example.jpg]]<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 虽然如此，但康熙一朝的翻译目的并无明显改变，仍以劝善除恶、裨益治道者为先。<br /> 三、雍正朝的汉书翻译。雍正年间，汉籍翻译与出版仍在发展，但种类与数量和康熙朝比稍嫌单调、稀少。之所以如此，与雍正年间的政治形势不无关联。雍正二年，朝廷颁布《朋党论》和《雍正上谕》，暴露出统治集团内部的激烈斗争。<br /> <br /> Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern. Third, the translation of Han books from the Zheng Dynasty. During the Yu Zheng years, Han translation and publishing are still developing, but the type and quantity and Kangxi Dynasty than slightly monotonous, rare. The reason for this is not unrelated to the political situation in the Yu Zheng dynasty. In the second year of Yongzheng, the imperial court issued The Treatise on Cliques and the Encyclical of Yongzheng, which revealed the fierce struggle within the ruling cliques.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:00, 12 October 2021 (UTC)<br /> <br /> Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern.<br /> Third, the translation of ''Han History'' from the Yongzheng Dynasty. During the Yongzheng years, translation and publication of books in the Han Dynasty are still developing, but compared with Kangxi dynasty, the types and quantity of books in Han Dynasty were monotonous and rare.The reason for this is not unrelated to the political situation in the Yongzheng dynasty. In the second year of Yongzheng, the imperial court issued ''The Treatise on Cliques'' and ''the Encyclical of Yongzheng'', which revealed the fierce struggle within the ruling cliques.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 10:53, 13 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 同年，世宗又对圣祖“上谕十六条”进行演绎和注解，并与后者一道合成《圣谕广训》，由武英殿刊刻，颁行天下，以加强伦理道德教育。不久之后，朝廷遵圣谕又相继颁布《上谕八旗》和《上谕旗务议复》，表明雍正帝急欲加强皇权统治，削弱王公旗主权势。正是这样的政治环境，给汉籍的翻译施加了限制。<br /> In the same year, King Sejong also interpreted and annotated the 16th Encyclical of Sage Patriarch, and together with the latter, compiled the Encyclical Instruction, which was printed in the Hall of Martial Valor and presented to the world to strengthen moral education. Soon after, the imperial court in compliance with the encyclical and issued the ''&quot;Encyclical Eight Banners'' and ''Encyclical Banner Affairs Review'' , indicating that Emperor Yongzheng was anxious to strengthen the imperial rule, weaken the sovereign potential of the royal banner. It is this political environment that imposes restrictions on the translation of Chinese books.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 11:07, 12 October 2021 (UTC)<br /> <br /> In the same year, Shizong emperor also interpreted and annotated the ''Sixteen Encyclicals'' of emperor Taizu. Then they compiled the ''Encyclical Instructions'' together, which was printed in the Hall of Wuying and presented to the country to strengthen moral education. Soon after, the imperial court in compliance with the command of emperor issued the ''Encyclical of Eight Banners'' and ''Encyclical Review on Banner Affairs'', indicating Emperor Yongzheng's anxiety to strengthen the imperial rule and weaken the power of the royal banners. It is this political environment that imposes restrictions on the translation of Chinese classics.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:20, 12 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正朝汉书翻译的单调与稀少还有另外一个原因，那就是翻译人才的相对紧缺。众所周知，清初之际，政府对于翻译的重视不只是体现在语言学习和公文的处理上，也体现在官修书籍的翻译与编纂上。例如，自雍正五年开始修纂，乾隆三十七年成书的《八旗通志》，作为研究满洲贵族特权和司法特权，以及旗地旗产制度的重要文献，便被翻译成蒙语。<br /> There was another reason for the monotony and scarcity of translation in Yongzheng dynasty, that is, the relative shortage of translation talents. As we all know, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For example, the ''General Annals of Eight Banners'' compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, was translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges, as well as the system of banner land and banner property.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:59, 12 October 2021 (UTC)<br /> <br /> During Yongzheng Period, another causation for the monotony and scarcity of translation of Han classics is the relative shortage of translation talents. As is known to all, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For instance, ''The General Annals of Eight Banners'' started to be compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, and it was then translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges as well as the system of banner land and banner property.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:40, 13 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 另一部记录蒙古、回部等部落如何归附清朝，并跟随努尔哈赤及其继承者建国立业的《蒙古回部王公表传》，也被译成满文。这些书籍的翻译先由理藩院或内阁实录馆奏呈皇帝，获准后再从理藩院各司中抽调“笔帖式”，或从其它内阁机构中征调翻译人员，按相关规定与程序加以完成。然而，尽管清朝建国以来，朝廷对于翻译人员的数量要求有所增加，但直到顺治和康熙年间，兼通满、蒙两种语言的八旗族人尚能满足朝廷需求，可雍正在位期间，情形随之变化，出现了译员不足的局面。雍正帝曾说：<br /> Another book, ''The Biography of Emperor of the Mongolian and Uighur Tribes '', was also translated into the Manchu script. This book recorded how Mongol, Uyghur and other tribes attached to the Qing Dynasty, and followed Nuerhachi as well as his successors to establish a state. The translation of these books was first presented to the emperor by Court of Colonial Affairs or Cabinet Record Hall. After approval, the “bithesi” transferred from each department of the Court of Colonial Affairs, or translators recruited from other cabinet institutions completed them in accordance with relevant regulations and procedures. However, although the imperial court’s demand for the number of translators had increased since the founding of the Qing Dynasty, people among the Eight Banners who had a good command of Manchu and Mongolian couldn’t meet the needs of the court until the Emperor Shunzhi and Emperor Kangxi Period. But, during the reign of Emperor Yongzheng, the situation changed and there was a shortage of translators. Emperor Yongzheng once said:--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> An another book,''The Biography of Emperor of the Mongolian and the Hui tribes'', which records how the Mongolian and Hui tribes submitted the Qing dynasty and followed Nurhachi and his successors to establish the state, was also translated into Manchu.The translation of these books was first presented to the emperor by the Court of Colonial Affairs or the Cabinet Record Hall. After approval, the “bithesi”(A name for an official of the Qing Dynasty. It refers to people who were engaged in translating Manchu and Han memorials and characters in the Qing Dynasty) was transferred from each department of the Court of Colonial Affairs, or Recruiting translators from other cabinet agencies to complete them in accordance with relevant regulations and procedures.However, since the founding of the Qing Dynasty, the court's requirements for the number of translators had increased,but the talents of The Eight Banners who are proficient in Manchu and Mongolian could not meet the needs of the imperial court until the reign of the Emperor Shunzhi and Kangxi Period,During the reign of the Emperor Yongzheng Period, the situation changed and there were a shortage of interpreters.the Emperor Yongzheng once said: --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:34, 16 October 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 近见蒙古旗分能蒙古语言翻译者甚少, 沿习日久则蒙古语言文字必渐至废弃。应照考试清文翻译例考试蒙古翻译, 取生员 、举人 、进士以备理藩院之用。 ……如此则蒙古旗分之人益加鼓励勤学, 蒙古语言文字不至废弃, 而理藩院亦收得人之效矣。[8]203<br /> <br /> Recently, there are few people who can translate Mongolian in Mongolia,Along with it for a long time, the Mongolian will gradually be obsoleted. The Mongolian translation should be tested refering to the Qingwen translation examination,and students(who is studying in Imperial College and other places in the feudal imperial)、Juren(successful candidates in the imperial examinations at the provincial level) and Jinshi(successful candidates in the highest imperial examinations) should be selected to the court of Colonial Affairs. ……In this way, the Mongols will be encouraged to study harder, the Mongolian language and characters will not be abandoned, and the court of Colonial Affairs will also recuit talents. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:42, 11 October 2021 (UTC)Liu Wei<br /> <br /> Recently, few Mongols could do Mongolian-Chinese translation, as a result of which the Mongolian would gradually be obsoleted in a time. The Mongolian-Chinese translation should be tested just as the Manchu-Chinese translation to admit xiucai, juren and jinshi, those who have passed the exam at the county, provincial and the highest level respectively, into the Lifan Court, the highest authority on affairs of national minorities. ……Thus, the Mongols would be encouraged to learn more, the Mongolian not abandoned, and the Lifan Court recruiting talents. [8]203--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:38, 12 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> （[8]中国第一历史档案馆.雍正朝汉文谕旨汇编[Z].桂林：广西师范大学出版社，2008.）为解决此困局，雍正帝即位之初即敕令朝廷各部院衙门分别采取措施，在八旗蒙古人中培养翻译人才。如1723年，即雍正元年，皇帝诏谕八旗蒙古各部建立官学，并命理藩院与吏部考录通晓蒙语者，允许其“考试笔帖式补用”。[9]243<br /> <br /> ([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, the first year under the reign of Yongzheng, the emperor ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243<br /> <br /> ([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, Emperor Yongzheng reign, he ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 08:22, 13 October 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 雍正六年，吏部经过议复，同意了理藩院尚书特古忒的意见，认为今后理藩院中专门负责蒙古事物的官员，必须懂得蒙古文。同时，吏部将会同理藩院，在蒙古各部官学中选拔通晓满、蒙语言的学生和监生，充任翻译工作，“以各部院蒙古笔帖式，换次补用”。[9]290以上诸种虽就蒙古语译员而言，但满、汉之间的翻译亦与此同，由此造成了汉籍满译的相对颓势。<br /> The 6th year Yongzheng ruling period（1728）,after the discussion， the Ministry of Personnel agreed with the opinion of Tegute, the minister of court of Colonial Affairs， that the officials in charge of Mongolia affairs in the court of Colonial Affairs must know Mongolian language in the future. At the same time, the Ministry of Personnel will work with the court of Colonial Affairs to select students and supervisors who are familiar with Manchu and Mongolian languages from various Mongolian ministries and schools to serve as translators. [9]290 Although the above types of Mongolian translators are concerned, the translation between Manchu and Chinese is the same, resulting in the relative decline of Chinese manchu translation.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:19, 13 October 2021 (UTC)<br /> <br /> In the sixth year of Yongzheng Emperor’s reign, the Ministry of Personnel rediscussed and approved the proposal of Tegute, the minister of the Court of Colonial Affairs, that from now on the officials in charge of Mongolia affairs in the Court of Colonial Affairs must know Mongolian. At the same time, the Ministry of Personnel would work with the Court of Colonial Affairs to select students and supervisors who are proficient in Manchu language and Mongolian from various Mongolian ministries and schools to serve as translators. “Admitting the waitlisted Mongolian bithesi to replace the incompetent.” [9]290 Although the measures mentioned above are concerned with Mongolian translator, the translation between Manchu language and Han is the same, resulting in the relative decline of Han-Manchu language translation.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 03:54, 13 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 四、乾隆朝的汉书翻译。乾隆朝期间，汉字书籍的翻译与顺、康、雍三朝多有类似，所译作品大体分为两类：一类为儒家经典，另一类为佛教典籍。乾隆帝认为，经义之教可以启迪人心，其翻（重）译虽然废时耗工，但仍属必要。<br /> <br /> Fourth, the translation of Han books during the reign of Qianlong Emperor. During his administration, the translations of Han books share great similarities with those produced when Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor were in control. The translations comprise two categories: one is the Confucian classics and the other is sutras. Qianlong Emperor believed that despite the considerable time and effort required in the process, translation (retranslation) is necessary for the teachings of classics could enlighten the people.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:10, 12 October 2021 (UTC)<br /> <br /> 4. The translation of Han books during the reign of Qianlong Emperor. <br /> During Emperor Qianlong' s administration, translations of Han books shared great similarities with those produced in the reign of Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor. The translations included two categories: the Confucian classics and Buddhist sutras. Qianlong Emperor believed that despite a great deal of time and effort was required in the process, translation (retranslation) of classics is still necessary, for which could enlighten people.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 以《御制翻译四书》为例，该书由大学士鄂尔泰奉敕在厘定满文本《日讲四书解义》的基础上纂成，于乾隆六年由武英殿首次刊刻，后又于乾隆二十年刊刻满、汉合璧本。关于该书翻译的动机，《御制翻译四书·序》中有着明确的记载：朕于御极之初，命大学士鄂尔泰重加厘定，凡其文义之异同，意旨之深浅，语气之轻重，稍有未协者，皆令更正之。然抑扬虚实之间，其别甚微，苟不能按节揣称，求合于毫芒，而尽祛其疑似，于人心终有未慊然者。<br /> <br /> Let' s take the example of ''Royal Translation of the Four Books''. By Ortai the grand secretary on emperor' s demand, This version was compiled based on the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu. It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.<br /> The motivation of translating this book was clearly recorded in its iintroduction: After acceded to the throne, I ordered Ortai the grand secretary to review the translation. Consulted the source text and the formal translation, there should be some corrections for the reorganized one to divergences in meaning, differences in implication and changes in tone. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> For instance,the book of ''Royal Translation of the Four Books'',which was compiled on the basic of the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu by Ortai the grand secretary on emperor' s demand.It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.<br /> As for the motivation of the translation of the book,which was recorded clearly in &quot;the preface of Royal Translation of the Four Books&quot;:shortly after my inauguration,I ordered Ortai to review the translation to find the digression from the source text about the meaning,theme,and tone and correct them. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:45, 13 October 2021 (UTC)（Luo Xi 罗曦）<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 几暇玩索，覆检旧编，则文义、意旨、语气之未能吻合者，仍不免焉。乃亲指授翻译诸臣，参考寻绎（yì），单词只字，昭晰周到，无毫发遗憾而后已。[10]（[10]清高宗敕译.御制翻译四书·序[M].清乾隆二十年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）<br /> <br /> After being thought over and checked by my retrieving some old references，those versions which were incongruous in meaning、theme and tone still need further improvement.Thus，I ordered and instructed official translators in person，searching many references and considering words over and over again，not getting it done until every word being perfect.【10】（10）translated by Gao Zongchi in Qing dynasty.Made by emperor and drawed from four translation books·the first version【M】.The complied version from the palace of Wu Ying in the twentieth year of Qian Long，blank page number. Tai Bei：National imperial Palace.）--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:47, 13 October 2021 (UTC)（Luo Xi罗曦）<br /> <br /> Even after being thought for several times and checked through retrieving some old references, those versions still needed further improvement that didn't match original ones in terms of textuality, intention and tone. Thus, I commanded and gave instruction to all translators in person, searching many old references and exploring every word to make sure the clarity and accuracy of translation, no getting it done until there are no regrets left. [10] ([10] Translated by Emperor Gaozong of the Qing Dynasty. The Translation of the Four Books by Imperial Order. Preface[M]. The complied version published in the Hall of Martial Valor in 1755, the 20th year under the reign of Qianlong, blank page number. Taipei: National Palace Museum.)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 11:51, 13 October 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 由此可见，鄂尔泰奉敕进行厘定，目的是为了确保译文准确，使译文和原文在“文义”、“意旨”和“语气”上保持一致。乾隆三十三年，高宗敕译《诗经》，共八卷四册，亦由武英殿刊刻。然而，与《御制翻译四书》追求译文精准不同，《御制翻译诗经》则别有目的。<br /> <br /> It can be seen that the reason why Eertai was ordered by the Emperor to adjust the translation was to make it and the original text consistent in terms of &quot;textuality&quot;, &quot;intention&quot; and &quot;tone&quot;. In the 33th year of Qianlong's reign, Emperor Gaozong had commanded to translate ''The Book of Songs'' consisted of eight volumes and four books, which was also published and engraved by Hall of Martial Valor. ''The Translation of The Book of Songs by Imperial Order'', however, had a different purpose compared with ''The Translation of The Four Books by Imperial Order'' which pursued the accuracy of translation.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:40, 12 October 2021 (UTC)<br /> <br /> Another version: <br /> It can be seen that Ertai, the famous minister in Qing Dynasty, was ordered by the Emperor to collate and stipulate translation criteria, with the aim of ensuring the accurate translation, so as to keep it consistent with the original text in terms of “textuality”, “intention” and “tone”. In 1768, the 33rd year under the reign of Qianlong, the Emperor Gaozong gave the command to translate ''The Books of Songs'' into 8 volumes and 4 books, which were printed and published in the Hall of Martial Valor. ''The Translation of The Books of Songs by Imperial Order'', however, had different purposes, compared with ''The Translation of The Four Books by Imperial Order'' whose emphasis was put on the precision of translation. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:45, 12 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《御制翻译诗经·序》中说：是经于世祖章皇帝顺治十一年译定初本，体裁已备。阅时兹久，凡《清文鉴》所未赅（gāi）皙者，参采新定国语，侔（móu）揣务极精详。因命分册籖（qiān）题，几馀复为折衷是正。[11]<br /> <br /> It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that the original translation of ''The Books of Songs'' whose genres were comprehensive was finished in 1654, the eleventh year under the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:05, 12 October 2021 (UTC)<br /> <br /> It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that ''The Books of Songs'' was first translated in the eleventh year of the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:10, 16 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> （[11]清高宗敕译.御制翻译诗经·序[M].清乾隆三十三年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）上文中提及“是经”（即《诗经》）的初次翻译，即顺治十一年的顺治帝敕译本，该译本共二十卷二十册，由内府刊刻。然而，自顺治至康熙，满文的字词和语法等已经发生一定变化，用以规范满、汉文互用的辞书相继问世，这一点既给满语学习注入了活力，也给汉书翻译及其重新厘定提出了要求与条件。<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, since the Shunzhi to Kangxi, the words and grammar of Manchu has undergone certain changes to regulate the use of Manchu and Chinese dictionaries came out one after another, this point both to the Manchu language learning injected vitality, but also to the Chinese translation and its re-definition of the requirements and conditions.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 07:21, 12 October 2021 (UTC)<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, from Shunzhi to Kangxi, the words and grammar of Manchu had undergone certain changes. To regulate the mutual-use of Manchu and Chinese dictionaries came out one after another, which not only invigorated Manchu language learning, but also put forward requirements and conditions for the Chinese literature translation and its re-definition. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:15, 13 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 如康熙九年，正黄旗教习廖纶玑翻译（明）张自烈所撰《正字通》。康熙二十二年，沈启亮修成《大清全书》（实际是满汉词典），该书的修纂加深了人们对于满字的认识，也使学者更易明辨翻译之理。康熙四十五年，正白旗人桑格翻译《满汉同文分类全书》。<br /> <br /> For instance, Liao Lunji, a tutor of Pure Yellow Banner, translated Zheng Zi Tong written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign period, Shen Qiliang accomplished The Great Qing Encyclopedia( actually, The Dictionary of Chinese and Manchu Language), which had deepened people’s understanding of Manchu characters and helped scholars to distinguish the theories and methods of translation. In the forty-five year of Kangxi period, Sanger from Pure White Banner translated A Classification Book of Manchu and Chinese Identical Texts.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:04, 12 October 2021 (UTC)<br /> <br /> For instance, in the ninth year of Kangxi reign, Liao Lunji, a tutor of Pure Yellow Banner, translated ''Zheng Zi Tong'' written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign, Shen Qiliang accomplished ''The Great Qing Encyclopedia''( actually, a dictionary of Chinese and Manchu ), which had deepened people’s understanding of Manchu characters and helped scholars to discern the theories and methods of translation. In the forty-fifth year of Kangxi period, Sanger from Pure White Banner translated the ''Manchu-Chinese Bilingual Classification Dictionary''.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 上述三种之外，康熙朝期间另有多种其它满语词典，如康熙二十八年的《清书十二字头》（听松楼刻本）、二十九年的《满汉同文全书》（秘书阁刻本）、三十二年的《同文广汇全书》（天绘阁刻本）、三十八年的《清书全集》（听松楼重刻本）、三十九年的《满汉类书》以及四十年的《满汉类书全集》，等等。康熙四十六年，《御制清文鉴》成书，全书共四函二十二卷，卷首有清圣祖玄烨御制序言，书末有编译者跋两篇。作为有清一代唯一一部由皇帝主持编纂的满文词典，《御制清文鉴》体例精湛，编排合理，在满语的发展史上具有划时代的历史意义。<br /> <br /> In addition to the above three, there are a variety of other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement, and has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:52, 13 October 2021 (UTC)<br /> <br /> Except the above mentioned three, there are other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi’s reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement which has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 10:11, 13 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 关于康熙帝敕谕傅达礼编译此书的目的，《清实录》（卷四二）和《清史列传》（第375页）中皆有记载，但不及《康熙起居注》中详实。据《康熙起居注》中所载，康熙十二年四月十二日：上谓侍臣曰：“此时满洲，朕不虑其不知满语，但恐后生子弟渐习汉语，竟忘满语，亦未可知。且满汉文义照字翻译，可通用者甚多。<br /> <br /> The purposes of Emperor Kangxi which were he empowered Fu Dali to edit and translate this book were recorded in ''Factual Record of Qing Dynasty'' of Volume IV and II and in ''the Biographies in the Qing Dynasty'' of page 375. But they were more circumstantial in ''Record on Kangxi’s Daily Life''. According to 'Record on Kangxi’s Daily Life'', the emperor said to chancellors on April 12,1673: I’m not afraid the contemporary Manchuria's ignorance towards Manchu language, but I’m not sure about whether the following generations will be accustomed to the Chinese by degrees and forget the Manchu language. And also the Manchu language is verbatim translated into Chinese, such translation can be used by many people.<br /> <br /> The purposes of Emperor Kangxi commanding Fu Dali to compile this book were recorded in ''Factual Record of Qing Dynasty'' （volume 42）and ''Biographies of the Qing Dynasty''(page 375) but the purposes logged in the ''Record of Emperor Kangxi’s Daily Office''were more detailed and real. According to this book, the emperor said to those courtiers on April 12,1673: &quot;what I'm worried about is not the contemporary Manchurians’ ignorance of the Manchu language, but rather about whether the following generations will forget the Manchu language or not if they are gradually accustomed to Chinese. In addition, there are plenty of characters which can be in common use when translation is done word by word.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:25, 12 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 今之翻译者尚知辞意，酌而用之，后生子弟未必知此，不特差失大意，抑且言语欠当，关系不小。”因顾谓翰林院学士傅达礼曰：“尔任翰苑之职，可体朕此意，将满语照汉文字汇发明，某字应如何用，某字当某处用，集成一书，使有易于后学。”傅达礼奏曰：“皇上此旨，诚立教善后之盛心也。<br /> <br /> Today's translators still know the meaning of those words and use them after deliberating, but for children of the future, they may not understand. Not only will they differ greatly from the original meaning, but also they will use them in an inappropriate way. And it will matter a lot.” So the emperor said to Fu Lida, the academician of Imperial Academy: “ Since you occupy the office in the Imperial Academy, you should be able to read between my lines. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor: “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 14:47, 12 October 2021 (UTC)<br /> <br /> &quot;Nowadays, translators still know the meaning of those words and use them after careful consideration, while for the youth, they may not understand. Not only will they use those words inappropriately, but also the meanings of those words will be quite different from the original one. And it will matter a lot.” So the emperor said to Fu Lida, who was the academician of Imperial Academy at that time, “ Since you occupy the office in the Imperial Academy, you are able to understand my intention. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor, “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 11:15, 13 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 臣等虽不才，当祗尊俞旨，编辑成书，敬呈御览。”上谕曰：“此书不必太急，宜详慎为之，务致永远可传，方为善也。”[6]93-94由于当时的满文尚处在发展阶段，康熙帝担心随着满人逐渐汉化，满语使用的氛围也将逐渐消失，久而久之必致满语废止，这一点与康熙帝以清语为本的立场背道而驰。<br /> <br /> &quot;Although we courtiers have limited ability, we will compile them into a book according to the your intention, and submit it to you for previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed in detail and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 06:16, 12 October 2021 (UTC)<br /> <br /> &quot;Although we courtiers are not talented, we will compile them into a book in accordance with your mandate, and submit it for your previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed detailedly and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; [6] 93-94 As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:35, 12 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 为了确保本书编译的严谨，康熙帝要求“解诂之疑,似者必晰同异于毫芒；引据之阙，遗者必援经史以互证。”[12]1（[12]清圣祖御制.御制清文鉴[M].康熙四十七年武英殿刻本.北京：中国民族图书馆藏.）需要指出，上文中所引“是经”即《御制翻译诗经》，该译本成书于乾隆三十三年。<br /> In order to ensure the rigor of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:43, 12 October 2021 (UTC)<br /> <br /> In order to ensure the preciseness of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 10:47, 13 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 此时，虽然《御制四体清文鉴》和《御制五体清文鉴》的编译尚未启动，但经乾隆帝御制，已在康熙朝《御制清文鉴》和《清文合蒙古鉴》等早期词典的基础上，完成编纂《御制增订清文鉴》，进一步规范了满文的使用。且，顺治至乾隆的百余年间，满语发展的确出现了若干变化，原有汉书译本中的不少词汇和语法此时已不符合通行要求，因而“参采新定国语”，对旧译本重加厘定，使其“折衷为正”，乃时势所趋。而上述辞书的相继出现，说明满文已经发展到一个新的高度，为旧籍的重译与改译营造了条件。<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Complement of the Qing Dynasty's Dictionary'' was completed based on the early dictionaries of the Qing Dynasty and the Kangxi Dynasty with the help of Qianlong emperor, which further standardizes the use of Manchu literature.Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabulary and grammar in the original Han translation did not meet the prevailing requirements at that time. Therefore, it was the trend to &quot;participate in the new language&quot; and determine the old translation, so that it was &quot;positive&quot;.The emergence of the above dictionaries shows that Manchu has developed to a new height, creating conditions for the retranslation and translation of the old nationality.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:52, 12 October 2021 (UTC)<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Imperial Revised Qing Dynasty's Dictionary'' was completed based on the early dictionaries such as ''Imperial Qing Dynasty’s Dictionary'' in the Kangxi Dynasty, which further standardizes the use of Manchu. Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabularies and grammar in the original Chinese translation did not meet the common requirements at this time. Therefore, it was the trend to &quot;adopt the new national language&quot; and redefined the old translation to make it “compromise to right”. The emergence of the above dictionaries shows that Manchu has developed to a new level, creating conditions for the retranslation and translation of old books.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:04, 12 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三十七年，高宗敕令于“禁中”设立“清字经馆”，以满、汉文佛经译本有失本真为由，令重译佛经为满文。据高文德所考，这些佛经典籍初被译为蒙古，后经蒙文转译成满文，前后历时十余载，使满、蒙、汉、藏四体经文始备。[13]2110（[13]高文德.中国少数民族史大辞典[Z].长春：吉林教育出版社，1995.）<br /> <br /> In the thirty-seventh year of Qianlong, Emperor Gaozong decreed to set up a “Manchu sutra hall” in the palace he lived, and ordered the retranslation of Buddhist sutras into Manchu on the grounds that the previous Manchu and Chinese versions were deviated from the true meaning. According to Gao Wende, these Buddhist classics were first translated into Mongolian, through which the Manchu version was then translated. It took more than ten years to prepare the editions in four languages: Manchu, Mongolia, Chinese and Tibet. [13]2110（[13]Gao Wende.Dictionary of Chinese Minority History[Z].Changchun: Jilin Education Press, 1995.）--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:08, 12 October 2021 (UTC)<br /> --[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 07:48, 13 October 2021 (UTC)<br /> Annotation:<br /> First:In the 37th of Emperor Qianlong’ s reign,…<br /> Second:According to Gao Wende, these Buddhist scriptures were first translated into Mongolian and then into Manchu, which lasted for more than ten years, and the manchu, Mongolian, Han and Tibetan scriptures began to be prepared. [13] Gao Wende. A Dictionary of Chinese Minority History [Z]. Changchun: Jilin Education Press, 1995.)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 众所周知，佛教经典原以梵文书写，但清朝前期用作翻译的底本，多为汉文译本。从此意义上讲，佛经的翻译与先秦、两汉时期汉文经、史的翻译一样，也属汉书翻译之列。康熙年间，圣祖即令翻译《心经》，但雍正年间《四体翻译心经》译本方才成书，刊刻。<br /> --[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 07:22, 13 October 2021 (UTC)<br /> As we all know, Buddhist classics were originally written in Sanskrit, but they were mostly translated into Chinese in the early Qing Dynasty. In this sense, the translation of Buddhist scriptures, like the translation of Chinese scriptures and history in the pre-Qin and Han dynasties, also belongs to the translation of Han Books. During the reign of Emperor Kangxi, Emperor Shengzu ordered the translation of The Heart Sutra, but during the reign of Emperor Yongzheng, the four-body Translation of the Heart Sutra was just completed and printed.<br /> <br /> As we all know,Buddhist classics were originally written in Sanskrit,but most of texts that used to translate in the early Qing Dynasty were Chinese translation versions. In this sense,the translation of Buddhist scriptures,just like the translation of Chinese scriptures and history in the Pre-Qin and Han Dynasties, also belongs to the translation of Chinese books. During the reign of Kangxi, Emperor Shengzu ordered the translation of the Heart Sutra, but the translation of the four body translation of the Heart Sutra was only published and engraved during the reign of Yongzheng. edited by Wang Zhenlong<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 所谓“四体”即满、蒙、汉、藏四种文字，佛经翻译之所以要采用四种语言，是因为四大族群皆普遍信仰佛教，因而四体合璧的译本便于信众诵读。乾隆在位六十年，对于佛经翻译甚为热衷，御制翻译经书十种，为顺、康、雍、乾四朝之最。《翻译四体楞严经序》中，乾隆帝曾自称“朕于几政之暇，每爱以国语翻译经书，如《易》、《书》、《诗》及《四子书》，无不蒇（chǎn）事”，希望循康、雍之例，推动佛经翻译，并在敕译《诗经》的同时，完成第一部佛经作品的翻译，即《御制翻译名义集》。[14]15<br /> <br /> The so-called &quot;four styles&quot; are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he was very keen on the translation of Buddhist scriptures and translated ten kinds of scriptures, which is the most among the four dynasties of Shun, Kang, Yong and Qian. In ''the preface to translating the four body Shurangama Sutra'', Emperor Qianlong once claimed that &quot;in my spare time, I love to translate scriptures in Manchu, such as Yi, Shu, Shi and Si Zi Shu ,which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely the collection of imperial translation while the Book of Songs is translated. -- translated by Wang Zhenlong<br /> <br /> The so-called &quot;four styles&quot; are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of the combination of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he had strong passion on the translation of Buddhist scriptures. He translated ten kinds of scriptures totally, which is the most among the four emperors of Shun, Kang, Yong and Qian. In the preface to ''Translating Four Style Shurangama Sutra'', Emperor Qianlong once claimed that &quot;in my spare time, I love to translate scriptures in Manchu, such as ''Yi'', ''Shu'', ''Shi'' and ''Si Zi Shu'' , which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely ''The Collection of Translation of Sanskrit Names by Imperial Order'' while ''the Book of Songs'' is translated.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:41, 13 October 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> （[14]清高宗御制.清高宗（乾隆）御制诗文全集[M].北京：中国人民大学出版社，1993.）所谓《翻译名义集》系南宋高僧法云于绍兴十三年（即1143年）编订的佛学翻译工具书，其中收录汉译梵文佛学名词千余条。雍正年间，世宗曾命人对此书的内容进行过节选，但未能成书。<br /> <br /> <br /> ([14] ''The Collective Works of Poetry and Essays written by Imperial Order of Qing Gao Zong, Qianlong Empire''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a Buddhist translation reference book compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), in which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered ministers to choose the excerpt from the book, but finally cannot compile into a book.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 15:51, 12 October 2021 (UTC)<br /> <br /> <br /> ([14] ''The Collective Works of Poetry and Essays by Imperial Order of Qinggaozong, Qianlong Emperor''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a reference book of Buddhist translation compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered the ministers to choose the excerpts from the book to compile a book but failed.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 11:00, 13 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 至乾隆三十三年，高宗再次敕译此书，最终译成四体《御制翻译名义集》共二十卷，此书现藏于北京大学图书馆，并收入至《清代内府刻书目录解题》。与此同时，乾隆帝有感于“所译之汉经，藏地无不有，而独无《楞严》”，遂在章嘉国师的议请下，命允禄和章嘉国师等将该经“由汉而译清，由清而译蒙古，由蒙古而译土伯忒。”[14]15章嘉国师原名章嘉·若贝多杰，四岁被认定为转世灵童，八岁奉雍正帝圣谕赴京，十五岁给雍正帝灌顶，十八岁授封“灌顶普惠广慈大国师”。<br /> <br /> In the 33th year of the dynasty of Qianlong, the emperor ordered to translate the book again. Finally, the book ''The collection of Translation of Sanskrit Names by Imperial Order'' was translated into Manchu, Mongolian, Chinese and Tibetan in altogether twenty volumes. The book now is collected in Peking University Library and included in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. At the same time, after Qianlong emperor knew that there were all translations of Chinese scriptures except ''Lengyan'' in Tibet, under the advice of the Grand Maester Zhangjia he ordered Yunlu and the Grand Maester to translate the Chinese scripture into Manchu, then translate the Manchu to Mongolian, finally translate the Mongolian to Tibetan. The original name of the Grand Maester Zhangjia is Zhangjia•Ruobeduoje. When he was four years old, he was regarded as a holy reincarnation. At his eight years old he went to the capital because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old the title of Grand Maester of Abhisheka, Generosity and Benevolence was conferred to him.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 15:16, 12 October 2021 (UTC)<br /> <br /> During the 33th year of Qianlong, Gaozong ordered to translate this book again. At last, the book ''The Collection of Translation of Sanskrit Made by the Emperor Order'' was translated into Manchu, Mongolian, Chinese and Tibetan, including twenty volumes. This book now is collected in Peking University Library and recorded in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. Meanwhile, Emperor Qianlong was inspired by &quot;All the Chinese sutras translated are available in Tibet, except the Surangama Sutra.&quot; As a result, the emperor ordered Yunlu and the Grand Maester Zhangjia to translate this sutra from Chinese into Qing, from Qing into Mongol, then from Mongol under the advice of the Master Zhangjia. The primitive name of Maester Zhangjia was Zhangjia•Ruobeiduoje. He was regarded as a reincarnated soul boy at four years old. At eight years old, he went to the capital city because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old, he was canonized as &quot;The Enlightened, Inclusive and Philanthropic Grand Master.&quot;--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:29, 13 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 章嘉国师博览群书，通晓汉、藏、满、蒙文字，著述颇丰，既撰写佛经作品逾二百部，又翻译佛经若干，如乾隆五年将大藏经《丹珠尔》译成蒙文，并编纂佛经翻译工具书《智慧之源》。章嘉国师发现《楞严经》后，于乾隆十七年奉旨协助庄亲王将该书译为满蒙、藏三种文字，并于乾隆三十八年译成四体合璧本。乾隆帝敕译此书的目的，也是出于政治方面的考虑，简单来说便是为了向藏族宣告其统治的正当性。<br /> <br /> Master Zhangjia was well-read, thoroughly understanding Chinese, Tibetan, Manchu and Mongolian. He has written a prodigious number of famous works, including not only more than two hundred Buddhist works, but also numerous Buddhist texts. For instance, he translated the ''Tanjur'' into Mongolian during the fifth year of Qian Long and compiled ''The Source of Wisdom'', a Buddhist translation reference book. After Master Zhangjia found ''Surangama Sutra'', he assisted Prince Zhuang in translating this book into Manchu, Mongolian and Tibetan during the seventieth year of Qianlong under the order of Qian Long. Besides, he accomplished an overall translation of it which contained all Chinese, Tibetan, Manchu and Mongolian versions during the thirty-eighth year of Qian Long. The emperor Qian Long ordered the translation of this book was for the political reasons. To put it simply, he aimed to declare the legitimacy of his rule to the Tibetans.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:37, 12 October 2021 (UTC)<br /> <br /> Master Zhang Jiaguo was familiar in Han, Tibetan, Manchu and Mongolian writings. He wrote more than 200 works of Buddhist scriptures, and at the same time also translated several Buddhist scriptures. For example, in the fifth year of Qianlong translated the Tibetan Sutra into Mongolian, and compiled the translation tool book The Source of Wisdom. After Master Zhang Jiaguo discovered the Leng Yan Sutra, in the seventeenth year of Qianlong, he assisted the translation of Mongolia and Tibet, and into the combination of the four bodies in the 38-th year of Qianlong. The purpose of Emperor Qianlong's translation of this book was also for political considerations, but simply to declare the legitimacy of his rule to the Tibetan people. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:50, 12 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这一点与《大藏经》的翻译有所不同，后者除了政治目的之外，另有文化建设方面的考虑，乾隆帝甚至将其视为与《四库全书》一样的重大文化建设工程。如《清文翻译全藏经序》中所说：若订《四库全书》及以国语译《汉全藏经》二事，胥举于癸巳年六旬之后，既而悔之，恐难观其成。越十余载，而《全书》成；兹未逮二十载，而所译《汉全藏经》又毕蒇。<br /> <br /> This point is different from the translation of the ''Tibetan Tripitaka'' ''Italic text'' --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), which had political purposes in addition to cultural construction. Emperor Qianlong even regarded as a major cultural construction project as the ''Four Libraries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC). As said in the preface of the ''Complete Tibetan Sutra of the Qing Dynasty''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), if the Four liberals book ''Complete Collection of Four Treasuries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC) and the Complete Han Tibetan Sutra were translated in Chinese after the 60s of Guisi, it may not be difficult to see it. More than ten years, and the book, which was not caught twenty years, and the translation of the &lt;Han Sutra&gt; had been finished.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:18, 11 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 夫耳顺、古希已为人生所艰致，而况八旬哉？兹以六旬后所创为之典，逮八旬而得观国语《大藏》之全成，非昊乾嘉庇，其孰能与于斯？[14]8-9《四库全书》之“四库”系指该书分经、史、子、集四部，故名“四库”。<br /> At the age of 60 or 70, life has reached a difficult stage. What's more, at the age of 80? I was preparing to propose to create this classic in my 60s, so I could see the complete Manchu version of Da Zang in my 80s. If there was no heaven's protection during the Qianlong and Jiaqing dynasties, how could it be so far? “Si Ku&quot; in Si Ku Quan Shu means that the book is divided into four parts: classics, history, Zi and Ji, so it is called &quot;Si Ku&quot;.<br /> <br /> For those who are in their 60s or 70s, life has reached a difficult stage, let alone 80s. However, now Emperor Qianlong successfully created this classic in his 60s, and witnessed the completion of the Manchu version of ''Tibetan Tripitaka'' in his 80s. If without heaven's protection and endowment, who could have achieved so far? The “four branches” in the ''Complete Library in the Four Branches of Literature'' refers to its four parts: classics, history, philosophy and belles-lettres, thus given the name.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:40, 13 October 2021 (UTC)<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 作为古代中国最大的文化工程，《四库全书》是中华传统文化最丰富、最完备的集成之作，最能体现乾隆帝的文治武功。而上文中，乾隆帝意欲将《大藏经》（即《汉全藏经》）的翻译与《四库全书》相比，可见此事关系之重大。由上可知，《大藏经》的翻译始于乾隆“癸巳年”，即乾隆三十八年（1773年），至全书译成，“未逮二十载”，而此时高宗已近八旬，早已步入人生艰困之期。<br /> <br /> As the largest cultural project of the ancient China, the ''Complete Library of the four Branches of Literature'' is the richest and most comprehensive collection of Chinese traditional culture, which best represents the great achievement of Emperor Qianlong's civil administration. As mentioned before, Emperor Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773, the 38th year of Qianlong's reign and took less than 20 years to be fully completed, when Emperor Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> <br /> As the largest cultural project of the ancient China, the ''Complete Library of the Four Branches of Literature'' is the richest and most completed collection of Chinese traditional culture, which best represents the political and military achievements of Emperor Qianlong's civil administration. As mentioned above, Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the Four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773（the 38th year of Qianlong's reign） and took less than 20 years to be fully completed, while Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 04:01, 13 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 关于乾隆帝敕译《大藏经》一事，《啸亭杂录·续录》中也有记载，不过在翻译的起始时间，以及全书翻译的耗时上，与上文所述有所不同。其中写道：乾隆壬辰，上以《大藏佛经》有天竺番字、汉文、蒙古诸翻译，然其禅悟深邃，故汉经中咒偈，为代以翻切，并未译得其秘指，清文句意明畅，反可得其三味，故设清字经馆于西华门内，命章嘉国师经理其事，达天、连筏诸僧人助之，考取满謄录、纂修若干员翻译经卷。先后凡十余年，《大藏》告蒇，然后四体经自始备焉。[15]385<br /> <br /> As for Qianlong's order to translate Tripitaka, it is also recorded in the The continuation of Xiaoting Miscellany. However, the starting and ending time of the translation and the time of the whole book's translation consumed, which are quite different from those mentioned above. It is written that Qianlong thought Tripitaka had Hindi, Chinese and Mongolian versions, but the teachings in Sutra are profound.Therefore, the translation of Buddhist Chants in Han Sutra didn't seek the profound meaning. So Qianlong set up Manchu Lection Department in Xihua gate because of the clearness of Manchu to understand the meaning of the Buddhist Sutra, ordering Zhangjia to charge this translation work with assistance of monks such as Datian, Lianfa and selecting some Manchu to transcribe compile scriptures. For more than ten years, the translation work of Tripitaka was completed，and since then the four scriptures are complete.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 02:55, 13 October 2021 (UTC)<br /> <br /> As for Qianlong's order to translate Tripitaka, it is also recorded in the The continuation of Xiaoting Miscellany. However, the starting and ending time of the translation and the time of the whole book's translation consumed, which are quite different from those mentioned above. It is written that Qianlong thought Tripitaka had Hindi, Chinese and Mongolian versions, but the teachings in Sutra are profound.Therefore, the translation of Buddhist Chants in Han Sutra didn't seek the profound meaning. So Qianlong set up Manchu Lection Department in Xihua gate because of the clearness of Manchu to understand the meaning of the Buddhist Sutra, ordering Zhangjia to charge this translation work with assistance of monks such as Datian, Lianfa and selecting some Manchu to transcribe compile scriptures. For more than ten years, the translation work of Tripitaka was completed，and since then the four scriptures are completed.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 03:11, 13 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> （[15]（清）昭梿.啸亭杂录·续录[M].上海：上海古籍出版社，2012.）将《清文翻译全藏经序》和《啸亭杂录·续录》两相对比后可发现，二者关于《大藏经》翻译的起始时间不同，其中前者记载的时间是乾隆“癸巳年”，即乾隆三十八年，而后者则明确是“乾隆壬辰”，即乾隆三十七年，孰是孰非，有待考证。另外，关于《大藏经》翻译的实践跨度，二者的出入较大，前者的用词是“未逮二十载”，后者则说“先后凡十余年”，综合其它文献可知，前一种说法更为准确。<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Publishing House, 2012.) After comparing the &quot;Preface to the Qing Translation of the Complete Tibetan Sutra&quot; with the &quot;Xiao Ting Miscellaneous Records - Continuing Records&quot;, we can find that the start time of the translation of the Dazang Sutra in this two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong era, while the latter is clearly &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect, remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 14:08, 11 October 2021 (UTC)<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Press, 2012.) After comparing the &quot;Preface to Tripitaka in Manchu&quot; with the &quot;Xiao Ting Miscellaneous Records - Sequel&quot;,we can find that the starting time of the translation of the Dazang Sutra in these two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong reign, while the latter is specifically &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:04, 13 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆五十五年，满文本《大藏经》译成，初定名《清文全藏经》，其中“全藏”二字即“大藏之全”的意思。《清文全藏经》共计二千五百三十五卷、一百零八函，收入佛教典籍六百九十九部。为了翻译此书，乾隆帝不仅钦派章嘉国师主持，而且派皇子、大臣，以及通晓满、汉、蒙、藏文者共百余人参与其中，其中绝大多数为翻译人员。<br /> <br /> During the 40th year of the Qianlong Emperor,the translation of &quot;Tripitaka&quot; first called &quot;Tripitaka in Manchu&quot; was completed, among which &quot;quan zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 han, including 699 Buddhist classics.In order to translate the work, Qianlong Emperor not only assigned Zhang Jiaguoshi to be in charge and asked his sons, ministers and hundreds of people who were proficient in Manchu, Chinese and Tibetan to be involved. And most of them were translator.<br /> <br /> <br /> During the 40th year of the Qianlong Emperor, the translation of &quot;Da Zang Jing&quot; first called &quot;Qing Wen Quan Zang Jing&quot; was completed, among which &quot;Quan Zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 letters, including 699 Buddhist classics. In order to translate the work, Qianlong Emperor not only assigned Zhang Jia, the imperial monk, but also assigned more than 100 people, most of whom were translators, to participate in the translation, including the emperor's sons, ministers, and people who were proficient with Manchu, Chinese, Mongolian and Tibetan.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 02:15, 13 October 2021 (UTC)<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 乾隆五十五年十二月，因清字经馆遭遇火灾，《清文全藏经》的部分经版和已经刊刻的经文译文被毁，后经重新雕版印刷，于乾隆五十九年全部完成，并交内府刊刻。据考，《清文全藏经》共计印刷十二部，目前存世仅两部，其中一部存于西藏布达拉宫（缺一册），另一部则由北京、台北两地故宫博物院共同收藏，其中北京收藏七十六函，台北收藏三十二函。如前所述，乾隆帝敕译此经，有着明确的文化建设的用意，希望通过翻译佛经推广佛教文化，并同时推广作为国语的满文，实现宣扬教化的目的。<br /> <br /> <br /> In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Qing Zi Classics library, some base plate of &quot;Qing Wen Quan Zang Jing&quot; and translated texts already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the imperial Palace for printing. According to a research, there are a total of twelve copies of the &quot;Qing Wen Quan Zang Jing&quot; printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong translated the Sutra with a clear intention of cultural construction, He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time promote Manchu as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 01:23, 13 October 2021 (UTC)<br /> <br /> <br /> In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Manchu Langugage Classics Library, some base plates of ''the Manchu Language Translation of Tripitaka'' and translated texts that already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the Imperial Palace for printing. According to a research, there are a total of twelve copies of the ''the Manchu Language Translation of Tripitaka'' printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong issued the edict to translate the ''Tripitaka'' with a clear intention of cultural construction. He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time to promote Manchu language as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 05:38, 13 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 正如乾隆帝在《清文翻译全藏经序》中指出的那样：以国语译《大藏》，恐人以为惑于祸福之说，则不可不明示其意。夫以祸福趋避教人，非佛之第一义谛也。第一义谛，佛且本无，而况乎祸福乎？<br /> As Emperor Qianlong pointed out in ''the Preface to the Manchu Language Translation of the Whole Tripitaka'' : if we translate ''Tripitaka'' in Manchu language, I am afraid of that people misunderstand us for being confused by misfortunes and blessings. So we must express our intension clearly. It is not the absolute truth of Buddha to teach people with avoiding misfortunes and chasing after blessings. The absolute truth is that there is no Buddha, let alone misfortunes and blessings?--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 01:00, 13 October 2021 (UTC)<br /> <br /> if we translate ''Tripitaka'' in Manchu language, I am afraid that people misunderstand us for being confused by misfortunes and blessings.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:55, 13 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 我们不可以因为第一义训的原因，用因缘祸福作为引导逐渐深入。我的目的并不在此，梵经首先是被翻译成外语，再翻译成汉语，最后才翻译成蒙古语，而我们清朝统治中国一百多年，他们三方长期以来都归我们管，如果唯独缺满语的《大藏经》可以吗？<br /> <br /> We can't use reason, misfortune and blessing as a guide to gradually deepen because of the first righteous precept. My purpose is not here. The ''Sanskrit'' scriptures were first translated into a foreign language, then translated into Chinese, and finally translated into Mongolian. And our Qing Dynasty ruled China for more than 100 years. They have been under our control for a long time. Is the ''Tripitaka'' without Manchu language okay?<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:48, 13 October 2021 (UTC)<br /> <br /> If only the ''Dazangjing'', which lacks Manchu language, is okay?--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:52, 13 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 以汉译国语，俾中外胥习国语，既不解佛之第一义谛，而皆知尊君亲上、去恶从善，不亦可乎？是则朕以国语译《大藏》之本意，在此不在彼也。[14]9;[16]28（[16]庄吉发.国立故宫博物院典藏《大藏经》满文译本研究[A].庄吉发.清史论集（三）[C].台北：文史哲出版社，1998：27-96.）<br /> <br /> They translated the book from Chinese into Manchu Language, Let everyone learn Manchu Laguage, Even if they don’t understand the First Substance of the Buddhist scriptures, will still know that the emperor himself on the linem，To remove the bad parts and follow the good parts，Isn't it a good thing? That’s why I wanted to translate the ''Dazangjing'' in Manchu Language. [14]9;[16]28（[16] Chuang Chi-fa.A Study of the Manchu Language Version of ''Dazangjing''from the Collection of thePalace Museum [A]. Chuang Chi-fa. Collection of Qing History (III)[C].Taipei：Literature ,History and philosophy Press，1998：pp 27-96.)--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:43, 13 October 2021 (UTC)<br /> <br /> <br /> Translate the Tripitaka from Mandarin into Manchu so that everyone can learn Manchu. Although they do not understand the true meaning of Buddhist scripts, they all know that they should respect the monarch and do good. Isn't that also useful?Therefore, the original intention of my order to translate the Tibetan Tripitaka into Manchu is for this goal.[14]9;[16]28 ([16] Zhuang Jifa. A Study of the Manchu Language Version of ''the Tibetan Tripitaka''from the Collection of thePalace Museum [A]. Zhuang Jifa. Collection of Qing History (III)[C].Taipei：Literature ,History and philosophy Press，1998：pp 27-96.)--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 07:35, 13 October 2021 (UTC)<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 上文中，清楚地表明了乾隆帝谕令翻译此经的用意，总结起来无外乎三点：其一，《大藏经》已有汉、藏、蒙语三种译本，独缺满文本，这一点与满洲为天下主的社会现实格格不入；其二，满语既为国语，则必须维持，并强化其学习，翻译《大藏经》这样的佛教经典乃是达成此目的的重要途径；其三，《大藏经》的翻译虽不能使人东西佛之第一义谛，但通过研习其中教义，也能使人尊君亲上，去恶扬善，培养人伦纲常观念。固然，《大藏经》的翻译并非乾隆朝佛经翻译的全部，但却是其中关系最切，最具代表性者，它所蕴含的政治、文化目的贯穿于所有佛教经典的翻译之中。<br /> <br /> <br /> The above clearly shows the intention of Emperor Qianlong's order to translate this sutra. To sum up, there are no more than three points:First, there are three versions of the Tibetan Tripitaka in Chinese, Tibetan and Mongolian, but there is a lack of full texts, which is incompatible with the social reality that Manchuria is the master of the world.Second, since Manchu has been the national language, it is necessary to maintain and strengthen its learning, and the translation of Buddhist scriptures such as the Tibetan Tripitaka is an important way to achieve this goal.Third, although the translation of the Tibetan Tripitaka can not make people understand the true meaning of Buddha, through the study of its teachings, it can also make people respect the monarch and relatives, eliminate evil and promote good, and cultivate the concept of human relations.Of course, the translation of the Tripitaka is not the whole translation of Buddhist sutras in Emperor Qianlong Period, but it is the most relevant and representative one, and its political and cultural purpose runs through all the translation of Buddhist scriptures.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 06:42, 13 October 2021 (UTC)<br /> <br /> <br /> The above clearly expresses Emperor Qianlong's intentions to tranlate Tripitaka.To sum up, there are no more than three points. Firstly, Tripitaka was already translated in Chinese, Tibetan and Mongolian. But it was never translated in Manchu, which was incompatible with the fact that Manchu was the master of China. Secondly, as Manchu was the offical language, it was nessary to maintain its position and promote its leanring by others. Translating the Buddhist calssic work &quot;Tripitaka&quot; was an important way to achieve this goal. Thirdlly, translating Tripitaka could not enable people to understand its true meaning, but it push people to respect the emperor and parents, promote goodnes and get rid of bad behaviors, and cultivate ethical codes. However, Tripitaka, not the only Buddhist classic work translated in the period of Emperor Qianlong,is the closest translation work and the most representative one. Its political and cultural purpose behind translation runs through all the translations of Buddhist classics.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 10:21, 17 October 2021 (UTC)<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 五、汉书翻译的文化统制意涵。清初统治者对待汉文化的整体态度不尽相同，这一点毋庸置疑。日本学者安部健夫曾将清代中、前期的文化政策分为三个阶段，分别是“偶然华化期”、“积极华化期”和“消极华化期”。其中，太祖、太宗时期的文化政策属于第一个阶段，顺治、康熙二朝属于第二个阶段，雍、乾、嘉、道四朝则属于第三个阶段。[17]5-11<br /> <br /> Five: The culture dominates the meaning in the process of translating Chinese classics. It is generally admitted that the rulers of the Qing Dynasty have slightly different attitudes toward Han Culture. The cultural policies of the early and middle Qing Dynasty once were divided into three stages by Japanese scholar Anbu Jianfu. They are &quot;Accidental Chinese Transformation&quot;, &quot;Active Chinese Transformation&quot; and &quot;Passive Chinese Transforamtion&quot;. Thereinto, the cultural policy of Qing Taizu and Qing Taizong belongs to the first stage, Shunzhi and Kangxi's the second stage and Yongzheng, Qianlong, Jiaqing and Daoguang's the third stage. {17}5-11 --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 15:53, 15 October 2021 (UTC)<br /> <br /> Five: The culture dominates the meaning in the process of translating Chinese classics. There is no doubt that the overall attitude of the rulers in the early Qing Dynasty towards Han Culture was different. Japanese scholar Abe Takeo has divided the cultural policies of the Middle and Early Qing Dynasties into three stages, namely, &quot;Accidental Chinese Transformation&quot;, &quot;Positive Chinese Transformation&quot; and &quot;Passive Chinese Transforamtion&quot;. Among them, the cultural policy of Taizu and Taizong in Qing Dynasty belongs to the first stage, Shunzhi and Kangxi's the second stage and Yongzheng, Qianlong, Jiaqing and Daoguang's the third stage.{17}5-11--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 13:27, 17 October 2021 (UTC)<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> （[17]安部健夫.清朝史の構造とその動因[A].安倍健夫.清代史の研究[C].東京：創文社，1981：5-11.）然而，统治者态度由积极转向消极，并不意味着满、汉文化接触的广度与深度由高走低，而只能说明统治者面对满、汉文化地位的此消彼长，所产生的民族文化意识的觉醒。虽然满洲统治者为了维护满洲文化于不坠，提倡“清语骑射”的基本国策，但又不得不进行文化整合，选择以汉文化作为国家的主流价值。<br /> <br /> <br /> （[17]Abe Takeo.The structure of Qing Dynasty history and its causes[A].Abe Takeo.Research on the History of Qing Dynasty[C].Tokyo:Creation Society，1981：5-11.）However, the change of the ruler's attitude from positive to negative does not mean that the breadth and depth of cultural contact between Manchuria and Han has changed from high to low, but only indicates the awakening of the ruler's national cultural consciousness when facing the change of manchuria and Han's cultural status.Although manchurian rulers advocated the basic state policy of ''Chinese riding and shooting'' in order to maintain Manchurian culture, they had to carry out cultural integration and chose Han culture as the mainstream value of the country.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> （[17] Anbu Jianfu. The Structure and Formative Agent of Qing Dynasty History[A].Anbu Jianfu. The Research of the History of Qing Dynasty[C].Tokyo：Chuangwen Club,1981：5-11.） However,governor's attitude changing from positive to negative didn't mean that the contact between Manchu culture and Han culture decreased in breadth and depth, but only showed that governor's ethical cultural consciousness awakened in the face of the changing culrural status of Manchu and Han. Although Manchu governor advocated &quot;Manchu language and equestrian archery&quot; as the basic state polic in order to protect Manchu culture from decling, they had to carry on cultural integration in which Han culture was choosed as the mainstream value of the country.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正是在这样一种看似矛盾，而又颇显自然的文化态度中，以文化“统制”和文化建设为目的的汉书翻译事业得以进行。事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，汉书的翻译可用于“临政规范”，以及国家的治理模式。[4]5325顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖以它们作为倡导礼义教化的工具。<br /> <br /> It is in such a seemingly contradictionary but quite natural cultural attitude that the translation of Han Shu could be proceeded aiming at cultural &quot;harmonization and regualtion&quot; and cultural development. Actually, as early as Taizong Period, transalation of Han Shu could be used for the &quot;standard form of handling affairs&quot; and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the reign of Shunzhi, Emporer regarded ''The Great Learning'' and ''The Doctrine of the Mean''translated by A Shitan as the tool to advocate moral tool.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 14:37, 11 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 总之，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无。就连《诗经》中提到的各种花草树木、鸟兽虫鱼等，也对拓展满人见闻，增进满、汉交流颇有助益。[18]222-223（[18]叶高树.《诗经》满文译本比较研究——以《周南》、《召南》为例[J].国立台湾师范大学历史学报，1992（20）：219-234.）<br /> <br /> In short, the translation and prints of Chinese classics and history can help correct Manchurian's morality and custom, and furthermore strengthen the mutual understanding between Manchu and Han culture. Even the flowers,trees,birds,beasts,insects,fish etc mentioned in the ''Book of Songs'' somewhat have helped expand Manchurian's knowledge and enhance the intercommunication between Manchu and Han.[18]p.222-223. (Ye,Gaoshu. ''The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan.'', Bulletin of Historical Research of National Taiwan Normal University, No.20(1992):p.219-234.)--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 02:38, 13 October 2021 (UTC)<br /> <br /> In short, the translation and prints of Han classical and historical works can help correct Manchurian’s morality and custom, and furthermore strengthen the mutual understanding between Manchu and Han culture. Even various kinds of flowers, trees, birds, beasts, insects, fish mentioned in the “Book of Songs” somewhat have helped expand Manchurian’s knowledge and enhance the inter communication between Manchu and Han.[18]222-223([18]Ye Gaoshu. “The Comparative Study of the Manchu Translations of Book of Songs—Case Study of Zhounan and Zhaonan.”Journal of the History of National Taiwan Normal University No.20(1992):p.219-234.)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:58, 13 October 2021 (UTC)Yi Yangfan<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 诚然，有清一代，并非只有官方组织翻译汉书，私人译书也很盛行。据《世界满文文献目录》可知，清代的私人译书历时悠久，范围广泛，于经、史、子、集皆有涉猎，且翻译成书之后，往往有不同刻本、抄本。仅以小说、戏曲为例，二者的满文译本便多达四十六种。[19]47-53<br /> <br /> To be sure, it was not only official organizations that translated Chinese books, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering a subset of Classic historical. And after being translated into books, they often had different engraved books and copies. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 15:29, 12 October 2021 (UTC)Yi Yangfan<br /> <br /> To be sure, it was not only official organizations that translated Han Shu, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering classical works, historical works, philosophical works, and prose and poetry, the four categories of a traditional Chinese library. And after being translated into books, they often had different engraved books and transcripts. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:49, 13 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （[19]富力.世界满文文献目录[Z].北京：中国民族古文字研究会，1983.）但官方翻译汉书与私人译书不同，无论在译书的取材上，还是在译书的组织管理上，又或在译书的颁行上，都有其不同于私人译书的特殊考量。即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了兵法与战略意义。<br /> （[19] Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)<br /> However, official translation of Han Shu was different from private translation. There were special considerations different from private translation, whether in the selection of materials, the organization of translation, or the promulgation of translation. Even popular literary works such as the Three Kingdoms (Popular Romance) had been given military and strategic significance after being translated into Manchu.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 15:13, 12 October 2021 (UTC)<br /> <br /> Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)<br /> However,different from private translations of Han Shu,the official one was special in the selection of materials, the organization or the promulgation of translation. Even such popular literary works as the ''Three Kingdoms'' (Popular Romance) had been given military and strategic significance after being translated into Manchu scipt.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 02:52, 13 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 显然，以满文遍译汉书，尤其是经、史、子、集等，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过翻译“研究微言，讲求古义”，进行文化沟通。[3]91藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，最终实现治统与道统的合一。而乾隆朝时期，尤其是乾、嘉二朝年间，统治者对于汉籍翻译的成效，也的确颇感自豪。<br /> <br /> Obviously, the purpose of translating Han Shu into Manchu scripts,especially the confucian classics,historical books,works of pre-Qin period as well as poetry collections ,was not to show the superiority of the Manchu language system,but to&quot;make the study of Confucian classics known and followed by the world&quot;,as was said&quot; other schools can never be as profound and subtle as the Confucianism&quot;, to enable cultural communication by means of&quot;studying the profound and subtle language in search of reasons and moral principles&quot;<br /> With the help of translation, Manchu rulers could not only understood the Han culture, but also gained important experience in &quot;governing and controlling&quot; the Han people in the process of contact and learning, which gradually transformed the nature of the Manchurian regime into&quot;the regime of the central plains&quot; and realized the unity of governance and Taoism. During the reign of emperor Qianlong, the rulers were indeed proud of the achievement in the translation of Han books.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 13:44, 13 October 2021 (UTC)<br /> <br /> Obviously, the purpose of translating the books of Han into Manchu scripts,especially the confucian classics, historical books, works of pre-Qin period as well as poetry collections ,was not to show the superiority of the Manchu language system, but to&quot;make the study of Confucian classics known and followed by the world&quot;,as was said&quot; other schools can never be as profound and subtle as the Confucianism&quot;, to enable cultural communication by translating&quot;studying the profound and subtle language in search of reasons and moral principles&quot;<br /> With the help of translation, Manchu rulers could not only understood the Han culture, but also gained important experience in &quot;governing and controlling&quot; Han people in the process of contacting and learning, which gradually transformed the nature of the Manchurian regime into&quot;the regime of the central plains&quot; and realized the unity of governance of ruling and Taoism. During the reign of Emperor Qianlong, the rulers were indeed proud of the achievement in the translation of Han books.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:57, 13 October 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 《钦定八旗通志》中说：列圣以来，表章经学，天下从风，莫不研究微言，讲求古义，尤非前代之所及。故先译《四书》，示初学之津梁。至于《五经》、《易》则略象数之跡 ，示其吉凶；《书》则疏佶屈之词，归于显易；《诗》则曲摹其咏叹，而句外之寄讬可思；《春秋》则细核其异同，而一字之劝惩毕见；《礼记》则名物度数考订必详，精理名言推求必当，尤足破讲家之聚讼。<br /> Imperially Commisioned &quot;Genealogies of Eight Banners&quot; said: &quot;Since the previous dynasties, ''Six meridians''highly praised, the whole society were indulged and made a study of it. Never before has there been such a study of ancient meanings in any dynasty.&quot; Therefore, The Four Books was translated first as the bridge for the beginners. As for ''The Five Classics'' and ''The Book of Changes'', they slightly speculated about changes in the universe or human life to indicate the good luck and bad luck; ''The Book of History''explained the hard and difficult words and turned them into intelligible content; ''The Book of Songs''imitates the aria but worth thinking about the implications between the lines; while ''Spring and Autumn Annals'' examines its similarities and differences so the advice and punishment can be seen; In ''Book of Rites'', everything's name and information must be detailed and principles and sayings must be appropriate, especially various and different opinion.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:49, 13 October 2021 (UTC)<br /> <br /> Imperially Commisioned &quot;Genealogies of Eight Banners&quot; said: &quot;Since the previous dynasties, “Six meridians”highly praised, the whole society were indulged and studied it. Never before has there been such a study of ancient meanings in any dynasty.&quot; Therefore, The Four Books was translated first as the bridge for the beginners. As for “The Five Classics”and “The Book of Changes”, they slightly speculated about changes in the universe or human life to indicate the fate; “The Book of History”explained the hard and difficult words in an intelligible way; “The Book of Songs”imitates the aria but worth thinking about the implications between the lines; while ''Spring and Autumn Annals'' examines its similarities and differences so the advice and punishment can totally be seen; In “Book of Rites”, everything's name and other information must be detailed.Besides,principles and sayings must be appropriate, especially various and different opinions.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 05:46, 13 October 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 盖先儒之诂经，多株守其文，故拘泥而鲜通；此篇之诂经，则疏通其意，故明白而无误。不立笺（jiān）传之名，不用注疏之体，而唇吻轻重之间，自然契删述之微旨，厥有由矣。……其有裨于文教，均为至大。虽尧帝之文章，尼山之删定，又何以加于兹哉。[20]5-6<br /> <br /> It was said that most of previous confucionists'classical texts stuck to the original words, so the texts were not clear and coherent enough to make it understood:And this classical text was written clearly to convey the meaning which can make readers understand the meaning accurately. The text was not in the name of notes, not in the style of notes, but in a detailed and appropriate way to explain the connotation and theme of the text.So when readers opened their mouth and read it, they can automatically understand the profound meaning which was omitted.It all made sense ......It was of great benefit to culture and education which were the most important aspect in society. Although Emperor Yao wrote the article and Ni Shan revised it, but how can it surpass this article?--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 05:49, 13 October 2021 (UTC)<br /> <br /> mostly abide by its text, so it is rigid and fresh--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 07:16, 13 October 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> （[20]（清）铁保等.钦定八旗通志[Z].景印清嘉庆四年刻本.台北：台湾学生书局，1968.）上文提到的《四书》等汉文典籍多为乾隆朝所译，其中《四书》译成于乾隆二十年，《易》（即《周易》）、《诗》（即《诗经》）、《礼记》和《春秋》等分别译成于乾隆三十年、三十三年、四十八年和四十九年。官方在翻译上述书籍的过程中，将经典的章句训诂含扩于译文之内，目的就是为了化解时人对于经义的歧见，统一学术，帮助统治者实现文化“统制”。[3]87<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing four years engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics translation in the qianlong dynasty, the &quot;Four books&quot; into in qianlong 20 years, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are translated in qianlong 30 years, 33 years, 48 and 49 years. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation, in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;control&quot;.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing the fourth year engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics were mostly translated in Qianlong period, in which the &quot;Four books&quot; were translated in the 20th year ruled by Qianlong, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are respectively translated in the year 30, 33, 48 and 49 under the reign of Qianlong. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;reign&quot;.[3]87--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 如康熙四十七年，《清文鉴》编成，此举使满文的“大经大法，咸有依据；一话一言，式循典制。”[7]13康熙五十六年，为整理并规范蒙古语文，圣祖敕令以蒙文翻译《清文鉴》，纂成《清文合蒙古鉴》。然而，逮乾隆三十八年，高宗以“语言文字之传，不能不随方随时，代为变易”为由，纂成《御制增订清文鉴》。<br /> For example, in the forty-seventh year under the reign of Kangxi during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made &quot;every article and code in Man has its basis, and each sentence and word in Man in accordance with a typical system.&quot;[7]13 In the fifty-sixth year ruled by Kangxi, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that &quot;the transmitting way of language and characters has to be kept changing as time goes by and places change&quot;.<br /> --[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:48, 13 October 2021 (UTC)<br /> For example, in the forty-seventh year under the reign of Kangxi emperor during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made &quot;every article and code in Manchu has its basis, and each sentence and word in Manchu in accordance with a typical system.&quot;[7]13 In the fifty-sixth year ruled by Kangxi emperor, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that &quot;the transmitting way of language and characters has to be kept changing as time goes by and places change&quot;.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:20, 13 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 该书以词目分类，以满汉合璧形式呈现，所谓“国书之左，译以汉音”，而“汉书之右，译以国书”，以便“读者因汉文可以通国书，因国书可以通汉文”，使人人共晓，并“昭示来兹，为万万世同文之准”。[21]1-2（[21]（清）傅恒等.御制增订清文鉴[M].台北：台湾商务印书馆，1986.）《御制增订清文鉴》成书后，乾隆帝又以“前书只载国语、汉语，而未及蒙古”为由，仿前例敕撰《满洲蒙古汉字三合切音清文鉴》，并于嗣后相继编成《御制四体清文鉴》和《御制五体清文鉴》。<br /> The book is categorised by words and presented in a combined Manchu-Chinese format, so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese to understand the Manchu language, see the Manchu language can understand the Chinese language&quot;, so that all people can understand the two languages, and &quot;to future generations of the world to show that such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 16:03, 12 October 2021 (UTC)<br /> <br /> The book is classified by words and presented in a combined Manchu-Chinese form，so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese characters to understand the Manchu language, see the Manchu language can understand the Chinese language likewise&quot;, so all people can understand the two languages, and &quot;to future generations of the world to show such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:02, 13 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 在上述书籍的翻译与编纂过程中，乾隆帝不断赋予其“同文”和“大同”的文化意涵，从不同民族文字皆具备“载道”能力的理念出发，借由翻译和比对的方式，在不同民族文化之间，实现沟通观念，强化统治的目的。结语。满清开国以来，历代君主皆勤于学习汉族历史与文化，以汲取统治经验。<br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural meaning of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening rule between different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, monarchs of all dynasties have been diligent in learning the history and culture of the Han nationality in order to learn from the ruling experience.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:43, 12 October 2021 (UTC)<br /> <br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural connotation of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening ruling within different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, all previous emperors have been diligent in learning the history and culture of the Han nationality in order to learn the ruling experience from them.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:18, 13 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 汉书翻译基于特定的历史情境，和国家的长治久安，将重点放在经、史、子、集等汉族文化精粹及典章制度之上，为统治者探求、调整统治策略与统治理论提供了契机。特别是康、雍、乾三朝年间，民族交往日益频密，民族关系逐渐缓和，民族融合渐趋提高，汉书的翻译与进讲更为诸帝所重。由于统治者皆以德教学术为治国之本，力崇道德教化、为国修政、忠于人君，汉书翻译遂被赋予德治与教化功能。<br /> <br /> The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunity for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent, ethnic relations gradually eased and ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:03, 13 October 2021 (UTC)<br /> <br /> <br /> The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunities for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent; ethnic relations gradually eased; ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 10:20, 13 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 总之，清初的汉书翻译既非简单的“以夏变夷”，也非简单的“以夷变夏”，而是在翻译中着眼于满、汉之间的交流、沟通与互鉴，政治意涵与文化意涵并存。*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”②湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> In summary, the translation of The History of the Han Dynasty is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. The translation highlights the communication and mutual learning between Man minority and Han nationality. It also emphasizes the coexistence of political implications and culture implications. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:29, 13 October 2021 (UTC)<br /> <br /> <br /> In summary, the translation of Han History is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. It highlights the communication and the mutual learning between Man minority and Han nationality and emphasizes the coexistence of political implications and culture implications in its translation. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 清初的旗学教育与翻译人才培养：教材、课业与考课<br /> ——基于绥远城官学的考察*<br /> 摘要：旗学之兴系清初统治者重教政策的延续与发展。太祖和太宗年间，虽然旗学尚未创设，但文教与翻译之风渐行，以讲解汉籍译本作为教育旗人的手段由来已久，为嗣后设立旗学，开展旗学教育创造了条件。<br /> The Education of Banner studies and the training of translation talents in the early Qing Dynasty: textbooks, courses and examinations-based on the investigation of Suiyuan authority.<br /> Abstract: The prosperity of Banner studies reflects the continuation and development of the educational policy that the rulers attached importance to in the early Qing dynasty.<br /> During the reign of Emperor Taegu and Emperor Taejon, although the Banner studies had not yet been established, the cultural education and translation became popular. It has been a long time that the translation of Chinese books was used as a means to educate flag-bearers, which created conditions for the establishment of Banner studies’ education.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> The Banner Education and the Cultivation of Translation Specialist in the Early Qing Dynasty: Teaching Materials, Homework and Examination -- Based on the Investigation of suiyuan City Official Schools<br /> Abstract: The rise of the banner schools was the continuation and development of the policy of emphasizing education of rulers in the early Qing Dynasty. During the reign of Emperor Taizu and Emperor Taizong, although the banner school was not yet established, culture, education and translation gradually spread, and interpreting the translation of Chinese books as a means of teaching the banner people had a long history, which created conditions for the establishment of banner school and the development of banner education.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:46, 13 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 自顺治朝设立国子监八旗官学，至康熙朝增设专门教育机构，雍正朝普及八旗教育，以及乾隆朝以后八旗教育由盛转衰，清初的旗学教育不仅提高了旗人的文化素质和官员处理政务的能力，而且提升了旗人的语言能力，培养了大量翻译专才。从一开始，旗学教育便明确地指向了翻译，不仅严格要求翻译教习的选拔与任用，而且也对翻译教材的使用、翻译课业的形式、翻译考课的等次，以及教习与学生的期满考核等，制定了具体章程。<br /> <br /> From the establishment of the Eight Banners official school of the Imperial Academy in the reign of Shunzhi to the establishment of special educational institutions in the reign of Kangxi, the popularization of the Eight Banners Education in the reign of Yongzheng, and the decline of the Eight Banners Education after the the reign of Qianlong, in the early Qing Dynasty, the Banners' education not only improved the cultural quality of the Banner people and the ability of officials to deal with government affairs, but also enhanced the language ability of the Banner people and cultivated a large number of translation specialists. From the very beginning, the purpose of the Banners' education is for translation, which not only strictly requires the selection and appointment of translation teachers, but also formulates specific regulations on the use of translation teaching textbooks, the form of translation homework, the order of translation examination, as well as the expiration assessment of teachers and students.<br /> --[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 15:13, 16 October 2021 (UTC)<br /> From the Shunzhi Dynasty to the establishment of the Eight Banners official school to the establishment of special educational institutions of the Kangxi dynasty, the popularization of the Eight Banners education in the Yongzheng dynasty to the decline of the Baqi education after the Qianlong dynasty, the ability of government affairs has also improved the language ability of people, and cultivated a large number of translation professionals. From the very beginning, The education of &quot;banners&quot; studies has clearly pointed to translation. It not only strictly requires the selection and appointment of translation teaching, but also the use of translation materials, the form of translation tasks, the order of translation exams, and the duration of teaching and students. Full assessment, formulated specific regulations.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 12:58, 16 October 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 总之，旗学教育既维护了满洲特色，又增进了民族交流，为解决国家治理对于翻译人才的需求做出了重要贡献。<br /> 关键词：旗学 翻译教育 教材 课业与考课 绥远城官学<br /> <br /> 清代的旗学教育始于顺治朝，但追根溯源与太祖朝以来的语言创制与教育密不可分。后金政权建立之前，女真族没有自己的文字，民间交往和官方往来只能通过蒙古语及其翻译进行。<br /> <br /> In short, the education of &quot;qi&quot; studies not only maintains Manchurian characteristics, but also enhances national exchanges, and has made important contributions to solve the needs of national governance for translators.<br /> Key words: &quot;qi&quot; Studies, Translation Education, Textbooks, Assignments and Tests, Suiyuan City Official School<br /> The education of &quot;qi&quot; studies in the Qing Dynasty began in the Shunzhi Dynasty, but the tracing of its roots is inseparable from the language creation and education since the Taizu Dynasty. Before the establishment of the Houjin regime, the Jurchens did not have their own scripts, and non-governmental and official exchanges could only be carried out through Mongolian language and its translation.<br /> <br /> <br /> In a word, the Banners education not only maintains the characteristics of Manchuria, but also promotes the cultural exchanges between nations, making important contributions to solving the needs of national governance for translation talents. <br /> Key words: the Banner education, translation educational, textbook,coursework and examination,Suiyuan City official School<br /> The education of the Banners education in Qing Dynasty began in shunzhi Dynasty, but its origin is closely related to language creation and education since Nurhachi period. Before the establishment of the post-Jin regime, the Nuzhen people did not have their own script, and the folk and official communication could only be carried out through the Mongolian language and its translation.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 10:39, 16 October 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 太祖创建后金政权伊始，便授意“巴克什”额尔德尼、噶盖等创建“无圈点满文”（老满文）。老满文的创建既方便了部民交流和公文书写，也使得政事记载和汉书翻译变得容易。在翻译的汉文典籍帮助下，如《论语》、《孟子》、《史记》和《资治通鉴》等，太祖得以学习汉族的思想精粹和政治观念。<br /> After the first emperor of the Qing Dynasty founded the jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han books. In the process of translating Chinese classics, such as The Analects of Confucius, Mengzi, Records of the Historian and ZiZhiTongJian, he was able to learn the ideological essence and political ideas of the Han people.<br /> --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:29, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> <br /> <br /> After the first emperor of the Qing Dynasty founded the Post-Jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han Shu. With the help of translating Chinese classics, such as ''The Analects of Confucius'', ''The Works of Mencius'', ''Historical records'',and ''History as a Mirror'', he was able to learn the ideological essence and political ideas of the Han nationality.<br /> <br /> <br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 08:48, 13 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，太祖又令“颁经书以宏文教”，“尚骑射翻译以重国文”，通过“国文”、“骑射”巩固所谓民族之“本”，并通过“文教”、“翻译”提升旗人素质。[ 张廷玉等奉敕撰：《皇朝文献通考》，上海：鸿宝书局，1902年，第5435页。]语言创制的完成不仅使得旗人教育成为现实，也使得统治者试图在翻译中汲取汉族经验成为可能。<br /> <br /> <br /> At the same time, Taizu ordered to &quot;publish scriptures to carry forward cultural education&quot;, &quot;advocate riding and shooting translation to attach importance to national language&quot;, consolidate the so-called &quot;foundation&quot; of the nation through &quot;national language&quot; and &quot;riding and shooting&quot;and improve the quality of Manchurian through &quot;cultural education&quot; and &quot;translation&quot;. [Written by Zhang Tingyu and others who received the orders of the emperor: a general examination of imperial documents, Shanghai: Hongbao publishing house, 1902, P. 5435.] the completion of language creation not only made the education of the Manchurian a reality, but also made it possible for the rulers to learn from the Han nationality in translation.<br /> <br /> At the same time, Taizu ordered to &quot;publish scriptures to carry forward cultural education&quot;, &quot;advocate riding and shooting translation to attach importance to national literature&quot;, consolidate the so-called &quot;foundation&quot; of the nation through &quot;national<br /> literature＂ and &quot;riding and shooting&quot;, and improve the quality of Manchurian through &quot;cultural education&quot; and &quot;translation&quot;. [Written by Zhang Tingyu and others who received the orders of the emperor: a general examination of imperial documents, Shanghai: Hongbao publishing house, 1902, P. 5435.] the completion of language creation not only made the education of the Manchurian a reality, but also made it possible for the rulers to learn from the Han nationality in translation.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:14, 16 October 2021 (UTC)--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:15, 16 October 2021 (UTC)<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《满文老档》中说，太祖曾命博布黑、萨哈廉等八人为八旗师傅，赐其“巴克什”称号，令其精心教习八旗子弟，要求“教之通晓者赏之”，而“弟子不勤学不通晓书文者罪之”，开启旗人教育之先例。[ 中国第一历史档案馆译注：《满文老档》，北京：中华书局，1990年，第1196-1197页。]太宗期间，旗人的学习和教育亦受重视。<br /> <br /> According to the 《Manchu script》, the emperor Taizu once appointed eight people, including Bo buhei and sahalian, as masters of the eight banners, and gave them the title of &quot;Baksh&quot;, so that they could carefully teach the children of the eight banners, and asked that&quot;&quot;If teach the disciples to understand, they will be rewarded&quot;, while &quot;If the disciples don't study hard and don't understand calligraphy, they will be punished&quot; which opening a precedent for Manchu's education. [translated note of China's first historical archives: old 《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] during the reign of Emperor Taizong, the study and education of Manchu were also valued.<br /> <br /> According to Manchu Script, the Emperor Taizu( the first emperor of the Qing Dynasty) once appointed 8 person as teachers of the Eight Banners and rewarded them with the title of Baksh, including Bobuhei, Sahalian. The teachers were required to teach the offspring of the eight-banners. If they can understand, they will be rewarded while if not, they will be punished, which stands a precedent for Manchu's education.[Quoted from China's first historical archives:《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] During the reign of Emperor Taizong, the study and education of Manchu were also valued.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:33, 13 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211020_homework&diff=124894 2021-10-20T02:12:27Z

<p>Huang Zhuliang: /* 黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 太宗曾多次谕令“金、汉之人都要读书”，认为发展文教裨益于国家治理，而翻译和讲解汉文书籍则是旗人教育中的重要环节。[] 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第13页。为推进旗人教育，给朝廷选拔人才，太宗又对汉人进行考试，“分别优取”，赏以银两或差事。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 太祖、太宗等人的支持使得清初之际的汉籍翻译蔚然成风，且旗人教育为之一变，为后来的旗学设立和旗学教育营造了条件。旗学之兴及其翻译人才培养之定位。顺治朝以后，随着政权推进和时局变化，入关之初所谓“满洲、蒙古、汉军皆通国语”的情况不复存在，新任官吏中因为语言不通导致政务受阻者，成渐长之势。<br /> <br /> The support of Taizu, Taizong and others made Han books’s translation popular in the early Qing Dynasty, and the education of Manchu changed, which created conditions for the establishment and education of Manchu. The flourish of Manchu studies and the orientation of translation talent training. After the Shunzhi Dynasty, with the advancement of the political power and the change of the current situation, the so-called &quot;Manchuria, Mongolia and the Han army all know the national language&quot; at the beginning of entering Han no longer exists. Among the new officials, those whose government affairs are blocked due to linguistic barrier have gradually grown.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 16:53, 16 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 尤其是地方督抚等汉籍官员，凡遇到国书文移，往往都不认识，只能委任“内三院”中通晓翻译的笔帖式，代为办理。[] 昭梿：《啸亭杂录》，北京：中华书局，1980年，第254页。但代为办理自有其弊，如“猜疑推诿”等，因而如何解决旗人读书，为国家培养语言人才，便成为当务之急。<br /> <br /> In particular, Chinese officials including local governors often don't know the imperial decrees declared by the Cabinet, so they can only appoint translators in the &quot;three courts of Cabinet&quot; to handle it on their behalf. (Zhao Lian: Records of Howling Pavilion, Beijing: Zhonghua Book Company, 1980, P. 254.) However, it has its own disadvantages, such as &quot;suspicion and prevarication&quot;. Therefore, how to solve the problem of studying for the people of Eight Banners and cultivate language talents for the country has become a top priority.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 01:44, 20 October 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 顺治元年，国子监祭酒李若琳（？-1651）上疏世祖，奏请效仿明初之制，扩大国子监的生员人数，为国家培养人才。摄政王多尔衮对此颁布圣谕，敕令不论满、汉官员，其子弟中有愿读清、汉书者，皆可入国子监学习。同年十一月，李若琳就太学事宜再次上奏，要求增补教官，并以“晷短途遥”为由，建议在各八旗辖地觅空房一所，设立书院，此即为八旗官学之始。[]<br /> <br /> In the first year of Emperor Shunzhi, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to imitate the institution of the early Ming Dynasty, expanding the number of people who went to the Imperial College and cultivating talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:38, 16 October 2021 (UTC)Chen Huini<br /> <br /> <br /> In the first year of Emperor Shunzhi（1644）, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to advise the imitation of institutions in the early years of Ming Dynasty.He suggested to larger the number of people who enrolled in the Imperial College and cultivate talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 10:18, 17 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第112页。从顺治元年设立国子监八旗官学，到顺治九年设置宗学，再到康熙二十五年设立景山官学，以及雍正七年设立咸安宫官学，再到驻防各省八旗官学、义学和清文学等的相继设立，清代的旗学体系经历了从无到有，从零散到完备的发展过程。这些学校不仅教授涉及满洲根本及其文化特征的各种科目，如清语、骑射等，也教授翻译、汉书等科目，目的是在八旗满洲、蒙古和汉军中兴贤育才，将文、武学业综于一体，教导民族特质，并为朝廷培养治理人才，尤其是翻译专才。<br /> <br /> <br /> Eertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985:112）Since the construction of Guozijian Manchu Eight Banners Official School in 1644, many schools were built accordingly from Patriarchal school in 1653, Jingshan Official School in 1686, Xianangong Official School in 1729, to Provincial Manchu Eight Banners Official School, Yi School and Qing Literature School. School systems of Qing dynasty grew out of nothing and became perfect.These schools not only taught subjects rooting in Manchu culture like:Qing language, riding and shooting, but also taught translation and Han books.They aimed to encourage and educate talents and virtues, combine literature and martial arts, cultivate national features and develop officials with governability, especially with translation ability.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:23, 17 October 2021 (UTC)<br /> <br /> Ertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985, p. 112. From the first year of Shunzhi to set up the eight banners official school, to the ninth year of Shunzhi set up educational institutions for royal clan, to the 25th year of Kangxi set up Jingshan official school, as well as the seventh year of Yongzheng set up Xian'an Palace official school, and then stationed in the provinces of the eight banners official school, community-run schools charging no tuition and literature of Qing dynasty , etc. The banner school system in the Qing dynasty has undergone the development process from nonexistence to pass into existence, from fragmented to complete. These schools not only taught a variety of subjects involving the fundamental and cultural characteristics of Manchuria, such as Qing language, archery, etc., but also taught translation, Han books and other subjects. The purpose was to raise talents in the eight banners Manchurian, Mongolian and Chinese army. It was a combination of literature, martial arts, teaching national characteristics, and for the imperial court to cultivate governance talent, especially translation expertise.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 09:47, 18 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第895页。旗学教育的兴起是政治考量和文化统制的产物，从一开始便有着明确的目标性和指向性。一方面，它是为了培养和提升旗人的语言能力与文化素质；另一方面，则是为了培养旗人从事满、汉或满、蒙翻译，以及处理国家政务的能力。<br /> <br /> Ertai et al., punctuation collated by Li Xun and Zhao Degui, &quot;The Eight Banners - The First Collection&quot;, Changchun: Published by Northeast Normal University, 1986, p. 895. The rise of banner education was a product of political consideration and cultural unification, and had a clear goal and direction from the beginning. On the one hand, it is to cultivate and improve the language ability and cultural quality of banners; on the other hand, it is to cultivate banners to engage in translation between Manchu and Chinese or Manchu and Mongolian, as well as the ability to deal with state affairs.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:47, 18 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 因而，和汉书翻译、翻译科考一样，旗学教育中也天然地植入了翻译课业与考课的成分。嘉庆四年，铁保奉敕修撰《八旗通志》，其中论及八旗官学的作用，认为旗学之重心在于儒家礼教，而非翻译，其中指出：至中人以上、以下，课以经义，则不能不从事于讲肄；从事于讲肄，则不能不读圣贤之书；读圣贤之书，则耳濡目染，渐至于心领神会，晓然于事理之是非。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 事君必能知大义，临事亦必能知大体，即其限於材质，不能大成者，亦可娴于礼教，明於廉耻，凜然不敢妄为，而不失开国敦庞之旧俗。[] 铁保等：《钦定八旗通志》，台北：台湾商务印书馆，1983年，第2-3页。铁保的说法不是没有道理，但旗学目的与功能的转向，反映的不是旗学教育对于翻译教学的剥离与舍弃。<br /> <br /> ==杜莉娜 Dù Lìnà英语语言文学（语言学） 女 202120081484==<br /> <br /> 恰恰相反，旗学教育之所以偏重儒教而非翻译，正是因为长期以来旗学教育中重视汉族文化与汉籍翻译的传统所致。换言之，正是因为旗学中长期使用汉籍满文译本作为教学内容，使得八旗官学生逐渐被汉族文化浸染，导致思维取向和价值观念发生变化。同时，频密、深刻的民族交往使得满族旗人的汉语能力日益提升，翻译能力因之渐长，而无需在旗学教育中专门培养。<br /> <br /> On the contrary,the reason why the education of Manchu focused on Confucianism rather than translation is that for a long time it had attached Chinese cultures and translation of Chinese books as importance. In other words,long using translation of Chinese books by Manchu as teaching contents, the officers of the Manchu Eight Banners and students had been gradually influenced by Chinese cultures,which has resulted in the changes of thinking orientation and values of theirs. Meanwhile,the frequent and deep communication between Han and Manchu had contributed to the gradual enhancement of Chinese skills and translation ability of the Manchu Eight Banners, without being taught by the special education of Manchu.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:17, 19 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 但不可否认的是，旗学作为整体仍与翻译有着千丝万缕的关系。如清太祖努尔哈赤十三世孙爱新觉罗瀛生（1922-2013）在总结旗学教育时指出的那样，旗学中的官学生除了学习满语语法之外，也需要学习大量汉文典籍（满文译本），如满汉合璧本的《三字经》和《四书》等，其实质内容与汉族教育并无不同，这么做即是为了使学生兼通满、汉，熟读经史，掌握翻译之术，为朝廷所用。[] 爱新觉罗瀛生：《谈谈清代满语教学》，《满族研究》，1990年第3期，第43-49页。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 满洲入主中原之后，统治上采取旗、民分治的形式，维护统治阶级的政治优势。为了巩固新生政权，虽然统治者不得不在满、汉之间寻找平衡点，审慎考量汉族士子和汉民利益，以免因为失去民心而危及稳定，但为了维护统治集团的特殊地位，又不惜牺牲汉人利益。而创办官学，倡导国语骑射，正可以保持满洲的民族特质，抵御汉文化冲击。<br /> <br /> <br /> After Manchu entered and hosted the central China, the ruling classes took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, rulers had to to find a balance between Manchu and Han, and deliberate for both Han scholars and ordinary people’s interests, so as not to lose the hearts and minds of the common people which would endanger the stability of the governance. But they had no choice but to sacrifice the interests of Han people, in order to safeguard the special position of the ruling classes. However, the establishment of office schools and the promotion of Manchu language , horsemanship and marksmanship just could maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:53, 16 October 2021 (UTC)<br /> <br /> After Manchu entered and hosted the central China, the ruling class took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, the ruler had to find a balance between Manchu and Han, deliberating for the interests of both Han scholars and ordinary people so as not to endanger the stability of the governance for losing the hearts and minds of the common people. However, to safeguard the special position of the ruling class, they had no choice but to sacrifice the interests of Han people. And the establishment of official schools and the promotion of Manchu language, horsemanship and marksmanship could help maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:26, 18 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 兴办旗学，使八旗人等兼通满、汉，既学习语言，又学习骑射，兼习翻译，一则可以沟通政事，二则可以学习汉制，可谓一举多得。正是由于有了这样的功能设定，旗学教育自其创设之日起，便与翻译结下了不解之缘。以宗学为例，该学初设时，只对满洲教习、满语学习做了规定，而未对汉语进行要求，但统治者从国家治理的需要出发，仍对宗室的翻译能力留有期待。<br /> <br /> The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which was literally killing two birds with one stone. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, given the need of national governance, still expected members of the royal clan could develop their competence in translation.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:24, 18 October 2021 (UTC)<br /> <br /> The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which achieve many things at one stroke. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, starting from the needs of national governance, still has expectations for the translation ability of the royal clan.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 14:05, 19 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 《清朝文献通考》中说，宗室子弟不仅要“咸涵于礼仪道德之途”，“讲明与伦纪纲常之大”，而且应该“服习于书射翻译之业”。[] 刘锦藻：《清朝文献通考》，杭州，浙江古籍出版社，2000年，第5437页。又以八旗蒙古官学为例，该官学虽于雍正六年停办，但吏部在给出的裁撤理由中，也明确提及蒙古官学生和监学生等均需学习翻译，并认为这一点与国子监官学中蒙古官学生的学习内容相同，因而“实属多设”。[]<br /> <br /> In the comprehensive studies of Qing documents, it is said that the children of the imperial clan should not only &quot;be well-educated, immerse in etiquette and morality&quot;, &quot;be civilized, take the Principal Relationships and Constant Virtues as the most important&quot;, but also &quot;learn to read, shoot an arrow and translate&quot;. [] Liu Jinzao, Comprehensive studies of Qing documents, Hangzhou, Zhejiang ancient Books publishing house, 2000, p. 5437. Taking the “Eight Banners” Mongolian official school as an example, although it was suspended in the sixth year of Yongzheng, the Ministry of Appointments also explicitly mentioned in the reasons for the abolition that Mongolian official students and students of the Imperial Academy were required to learn translation, and thought that this was the same as the learning content of Mongolian official students in the directorate of Imperial Academy, so it was &quot;multi-set&quot;. []--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 03:09, 18 October 2021 (UTC)<br /> <br /> In ''A Comprehensive Studies on Qing Dynasty Literature'', it was said that the offsprings of the imperial family should not only be “well-educated and immerse in etiquette and morality” and “prioritizing manners and moral principles”, but also be engaged in “reading, archery and translation” [Liu Jinzao, ''A Comprehensive Studies on Qing Dynasty Literature'', Hangzhou, Zhejiang Chinese Ancient Classics Publishing House, 2000, p. 5437.] Example was taken that the Eight Banners Mongolian Official Academy was though suspended in the sixth year in the reign of Emperor Yongzheng, for it was redundant, according to the Ministry of Oficial Personnel Affairs, in that translation was a required course in both Mongolian official Academy and Imperial Academy.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 15:27, 19 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 鄂尔泰等：《清实录·世宗宪皇帝实录》，北京：中华书局，1985年，第1089页。清军入关之后，随着政权范围的日益扩大，驻防体系随之变动。但就旗学体系而言，除特殊区域因特殊目的设置旗学之外，其余旗学基本定在京畿，其作用主要是为了教导在京八旗子弟，而驻防各地设学并不普遍，导致驻防八旗弟子无法与京师旗人子弟一样，获得同样的教育机会。<br /> <br /> [Er Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army crossed the Shanhai Pass, its garrison system changed accordingly with its increasing scope of the regime. However, in terms of the Banner School system, Schools were established basically in the Capital City and its Environs, except for special areas where the Banner Schools were set up for special purposes, for the Banner School was mainly to teach the Eight Banners and their offsprings in Beijing. But the Eight Banners in other territories could not have the same education opportunity as their clansmen in Beijing and its Environs because the Banner School was not common in other territories.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:43, 17 October 2021 (UTC)<br /> <br /> [E Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army entered the Shanhai Pass, with the increasing scope of the regime, its garrison system changed. But as to the Banner school system, except the schools established for special aims in special areas, the rests were basically set up in the Capital City, whose function was mainly to educate offsprings of the Eight Banners in Beijing. While schools were scarcely set up in the garrisons, resulting in that the offsprings outside Beijing could not get the same educational opportunity as the offsprings of the Eight Banners in Beijing.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:47, 18 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 即便如此，驻防各地旗学中，仍有不少明确规定教习翻译。如康熙三十二年设防的荆州，于乾隆二十四年兴建学舍，设置八旗两翼义学，后又于乾隆四十五年添设各旗义学一所，并专设八旗翻译义学一所。绥远城于乾隆二年设防，乾隆八年兴建学舍，除设立义学八所各十二间之外，也设立满、汉翻译学一所共十间。<br /> <br /> <br /> Even so, lots of the Banner schools of the garrisons still clearly specified that translation should be taught and learned. For example, in Jingzhou, garrisoned in the 32nd year of the reign of Kangxi, there were many schools built in the 24th year of the reign of Qianlong and free schools for the Eight Banners set. Later, every banner added a free school in the 45th year of the reign of Qianlong, and specially established a free school of translation for the Eight Banners. In the city of Suiyuan, fortified in the 2nd year of the reign of Qianlong, there were numerous schools in the 8th year of the reign of Qianlong. Besides the establishment of eight free schools with 12 rooms respectively, there was also a school for translation between Manchu and Chinese with 10 rooms established.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:36, 18 October 2021 (UTC)<br /> <br /> Even then there were lots of places requiring translation study among those Banner’s station. For example, Jingzhou which was militarized in the 32th year of the reign of Kangxi then built many schools in the 24th year of the reign of Qianlong, especially public schools for all eight banners. Later every banner set up a new public school, and another for the translation of Eight Banners in the 45th year of the reign of Qianlong. Suiyuan Ctiy, militarized in the second year of the reign of Qianlong, secured many schools in the 8th year of the reign of Qianlong. Except for the 8 public schools with 12 classrooms for every banner, there were another 10 classrooms for translation of Man and Han. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:30, 19 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 伊犁古扎尔城（即宁远城）于乾隆二十六年设防，乾隆三十四年兴建学舍，设各旗满、汉学房四间，并设满、汉翻译蒙古学舍一所共九间。清初之际朝廷究竟在各省驻防之地设立官学多少，实难考证。其中原因，与《八旗通志》和《钦定八旗通志》等主要文献中的记载不详有关。<br /> <br /> The city, Guozard（Ning Yuan）in Ili was fortified in the 26th year of the reign of Qing Emperor Qianlong；there were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to verify how much administrative institutions and schools were built in early Qing Dynasty because of the lack of information in major classical books like the General History of the Eight Banners and Qinding Baqi Tongzhi.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:49, 17 October 2021 (UTC)<br /> <br /> Guerzha city（Ningyuan）in Ili was fortified in the 26th year of the reign of Emperor Qianlong. There were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to figure out how many official educational institutions were built in early Qing Dynasty because of the lack of detailed information in classical books like the General Annals of the Eight Banners and the authorized version of the book.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:47, 17 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 例如，《八旗通志》中，对于湖北荆州兴建学舍与官学一事只字未提，但在希元修纂的《荆州驻防八旗志》（《续修四库全书》第859册）中，则记有乾隆四十五年长泰（右翼蒙古协领）奏设满、汉官学、义学，以及八旗翻译学之事。[] 希元等：《荊州驻防八旗志》，上海：上海古籍出版社，1997年，第473页。虽然驻防各地旗学名称不一，其中有名官学者，也有名义学者，更有名翻译义学者，但教学内容上有着极大的相似性，其紧要者无非语言（清语、汉语、蒙语）、骑射，以及翻译。<br /> <br /> For example, there was nothing about school building in Jingzhou, Hubei Province in the General Annals of Eight Banners. However, it was recorded that in the 45th year during the reign of Emperor Qianlong, Changtai (right-wing Mongolian general) advised to build schools imparting knowledge about Man's culture and Eight Banners' translation, official educational institutions with Han's pattern and public schools. And this record was written in the Annals of Eight Banners' Garrison in Jingzhou proofread by Xiyuan. (《Complete Library in the Four Branches of Literature(revised edition)》Book 859)[Xiyuan et al: 《the Annals of Eight Banners' Garrison in Jingzhou》, Shanghai: Shanghai Ancient Books Publishing House,1997,page 473] Although the names of schools for Eight Banners were called differently such as official educational institutions, public schools and even translation public schools, varying with different garrisons, these schools shared extremely similar courses content. And they focused on language (language used by Qing, Han people and Mongolian), horseback archery and translation.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:39, 17 October 2021 (UTC)<br /> <br /> For example, there exists nothing about building schools and official schools in Jingzhou, Hubei Province in ''the General Annals of Ba Qi''. However, it was recorded that in the 45th year during the reign of Emperor Qianlong, Changtai (right-wing Mongolian general) advised to build schools imparting knowledge about Man's culture and Ba Qi's translation, official educational institutions with Han's pattern and public schools. And this record was written in ''the Annals of Ba Qi's Garrison'' in Jingzhou proofread by Xiyuan. (''Complete Library in the Four Branches of Literature(revised edition)Book 859'')[Xiyuan et al: ''the Annals of Eight Banners' Garrison in Jingzhou'', Shanghai, Shanghai Ancient Books Publishing House,1997,p. 473] Although the names of schools for Ba Qi were called differently such as official educational institutions, public schools and even translation public schools, varying with different garrisons, these schools shared extremely similar course contents. And they focused on language teaching (language used by Manchu, Han people and Mongolian), horseback archery and translation.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:12, 20 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 1.旗学教育与翻译教学契合的典范：绥远城官学。乾隆六年十二月初六日，绥远城扬威将军补熙等奏请设立满、蒙学馆，教育兵丁子弟。奏章指出，绥远城地处偏远，咨报、文移和案件审理等政务活动均用满、蒙文字，如果不加以教习，则政令之推行难以为继。A model of the combination of Manchu education and Translation Teaching is the Official School in Suiyuan City. On the sixth day of December (lunar calendar) in the sixth year of Emperor Qianlong's reign, General Bu Xi and others in Suiyuan City asked to set up Manchu and Mongolian schools to educate the children of soldiers. The memorial pointed out that Suiyuan City is located in a remote area, and government activities such as consultation, document transfer and case trial all use Manchu and Mongolian characters. If the children are not taught, the implementation of government orders will be unsustainable.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:04, 20 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 虽然此前经皇帝御批，并着军机处大臣等议奏，同意从归化城（呼和浩特）都统衙门中挑选二人，派往绥远城，专司翻译、书写蒙古文字，但军机处并没有同意设立满、蒙学馆，以教习满、蒙语言文字。然而，补熙认为，绥远城咨行各地方官府的差务甚多，而移驻兵丁均来自包衣，通晓满、蒙者实属寥寥，如不能设立学馆，教习旗人子孙，则现役旗人兵丁亡故后，满、蒙语言文字无以为继。这一点不仅于满洲旧俗不合，而且遇有政务时，会无人差遣。<br /> Although approved by the emperor and discussed by the minister of Office of Military Secret，they agreed to select two people from the Provisional Government of Guihua City(Hohhot) and send them to Suiyuan City to be responsible for the translation and writing of Mongolian characters, the Office of Military Secret didn’t agree to set up Manchu and Mongolian academies to teach Manchu and Mongolian characters and languages.However,Buxi believed that advisors of local governments of Suiyuan City had a lot of work to do,and the soldiers stationed in the city were all born in Baoyi family(servant),so few of them knew Manchu and Mongolian characters well.If they could not set up academies to teach the descendants of the people of Baqi,the Manchu and Mongolian languages would disappear after the death of the soldiers in active service.This is not only inappropriate manchurian old customs,and no one can be send when meeting government affairs.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 09:26, 18 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 补熙所奏虽名为满、蒙选馆，实则为满、蒙翻译官学，意在培养翻译专才，处理以满、蒙文字书写的文移，或者以上述两种文字推行的政务。同年十二月十八日，即补熙奏陈之后不出半月，大学士兼军机处大臣鄂尔泰上疏皇帝，议准设立满、蒙官学，拟敕交吏部，由吏部从蒙古旗革职人员中拣选通晓满、蒙文字者二人，委任其以巴克什身份进行教学。<br /> <br /> What Bu Xi, a vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface, but in fact, the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Bachelor and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 10:21, 17 October 2021 (UTC)<br /> <br /> What Buxi, the vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface. In fact, it referred to the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Grand Secretary and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:14, 20 October 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 乾隆帝批复“依议。钦此”，于是绥远城翻译官学得以设立。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47页。乾隆八年九月初三日，补熙和副都统纳明等奏请设立蒙古学，以便翻译文移资用。<br /> <br /> Emperor Qianlong gave a written reply, ''consent and implement now'', so the translation official school of Suiyuan city was established. [] The First Chinese Historical Archive (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3,the 8th year in the period of Emperor Qianlong, Buxi and the deputy lieutenant-general Naming, etc. reported to the emperor for the establishment of Mongolian studies and then they could have funds to translate documents.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 08:16, 17 October 2021 (UTC)<br /> <br /> Emperor Qianlong gave an official written reply, ”Consent and implement. By command of the Emperor”, so the translation official school in Suiyuan city was established. [] The First Historical Archives of China (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Period of Qing Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3, the 8th year in the period of Emperor Qianlong, Buxi and deputy lieutenant-general Naming, etc. submitted memorials to the emperor for establishing Mongolian studies which could be conductive to documents and affairs.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:25, 18 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 补熙认为，绥远城地处旷野，政务繁多，若只设官学（满蒙官学），恐为不够，且教习由京城择员派往，也与省城之例不合。关于教习满文一事，补熙奏称已照军机处先前所议，由各旗自行组织，教习之遴选并不困难，而所难者在于蒙古文的教习。原因在于，虽然绥远城内有会蒙古语者，但其语言能力不足以充任教习之责。<br /> <br /> The official Bu Xi believed that Suiyuan city had a remote location but heavy government affairs, so it was not enough to set up the official school of Manchu and Mongolia only. And teachers sent from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching language of Manchus, Bu Xi submitted memorials to the emperor that each banner would have a self-organize according to the previous resolution of Privy Council. The difficulty was not the selection of teacher but teaching Mongolian, since the language competence of Mongolian speakers in Suiyuan city was insufficient for teaching.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:23, 18 October 2021 (UTC)<br /> <br /> <br /> The official Bu Xi believed that since Suiyuan city was located in a remote place and burdened with heavy government affairs, it was not enough to set up the official school of Manchu and Mongolia only. And teachers dispatched from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching the language of Manchus, Bu Xi has submitted memorials to the emperor that each banner would self-organize in light of the previous resolutions of Privy Council. The difficulty lied not in the selection but the teaching of the Mongolian language, as Mongolian speakers in Suiyuan city were not competent for teaching the language.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 00:42, 20 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 奏陈云：查，归化城土默特二旗，每旗各设学校一所，教习兵丁子弟翻译满蒙语文，每月支给巴克什等各银一两五钱，学生每日每人支给制钱十文。此项开支之银钱，由其所得房租银内动支。于雍正元年奏准施行，如今甚有裨益。<br /> <br /> Then he proposed to Chen Yun, that a school should be respectively instituted in the two areas of Cha and Tumot, to teach the soldiers and warriors to translate the language of Manchu and Mongolia, and every month each school should be granted 15 Qian (about 1500 to 2250 Wen) and each student should be granted 10 Wen every day. And this bill could be paid by the rents of the houses constructed by them. Officially carried out in the first year of Yong Zheng's reign, this programm was still of great benefits.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 06:49, 17 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 窃思，臣等管带官兵驻防口外蒙古旷野地方，与各扎萨克往来文移甚多，蒙古语文极为重要，现若不设立蒙古学，拣选巴克什施教，蒙古语文必将无以为继。请准我属绥远城亦照归化城土默特设立旗学之例，每翼各设学馆一所，由土默特二旗内挑选 通晓蒙古语文且能翻译者两人作为巴克什，每学视兵丁子弟之俊秀挑取十名教育。至巴克什、学生应得之项，照土默特旗之例，均由本城公用房租银钱内动支销算。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 又查，现经军机大臣等议准，为撰拟翻译本城咨行各扎萨克之文移，由归化城土默特旗兵丁内选取两人在司行走。唯彼等不食饷米，每日来本城应差，倘不酌赏饭茶之份，贫苦蒙古委实难以当差。请亦照户部所定本地同知、通判衙门支给撰拟满蒙文移之土默特蒙古等饭食银之例，每月支给银五钱。<br /> <br /> After the second examination, now, with the approval of the grand minister of state, we will select two soldiers in the Tumote Qi of the Guihua city working in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without eating food and even no tea and something else. In this way, it was really difficult for you in poor Mongolia. Please following the stipulation stated by the Ministry of Revenue in feudal China, we should pay five yuan a month as their wage for food to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 05:59, 17 October 2021 (UTC)<br /> After the second examination, with the approval of the grand ministers , we selected two soldiers in the Tumote department of the Guihua city to work in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without asking salary and not to say tea and something else. In this way, it was really difficult for you to make a live in such poor Mongolia. Please follow the stipulation stated by the Ministry of Revenue in feudal China.We should pay five strings of silver coins a month as their wage to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:22, 19 October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 俟本城学习之人能翻译蒙古语文后，将土默特旗两名兵丁仍行遣回本旗。倘蒙圣主恩准施行，不仅臣等办理口外诸务无误，且大有裨益。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47-48页。<br /> Since scholars of the city could translate Meng character, two soldiers of Tu Moteqi were recalled to the original department.If Emperor have allowed the implement, not only could the ministers deal with affairs correctly, but also it would be greatly helpful.[The First Historical Archives of China (translated and compiled by Guo Meilan): Archives in QianLong Dynasty of Sui Yuan City,Historical Archives, The Second Phase in 2012, Page47-48] --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:14, 19 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 以“地处口外蒙古旷野”、“文移甚多”作为设立绥远城旗学的理由，这一点不只适用于此奏中提及的蒙古学，而且也适用于乾隆六年奏设的绥远城翻译官学，又名满、蒙官学。此折中，补熙不仅提到雍正年间于归化城土默特二旗设立旗学，教习兵丁子弟翻译满、蒙语言文字的事，而且建议朝廷允许绥远城效仿归化城之例，设立蒙古学，从巴克什中考选教习二人，但该教习必须通晓满、蒙文字，且精于翻译，并照土默特之例给予教习薪酬，同时给予学生生活补贴。<br /> <br /> To &quot;located in the outer Mongolian wilderness&quot;, &quot;a lot of text shift&quot; as the reason for the establishment of the Yanyuan City flag school, this not only applies to the Mongolian studies mentioned in this play, but also applies to Qianlong six years of the Yuyuan City translation officer, also known as full, Mongolian official studies. In this compromise, Tsushi not only mentioned the establishment of the flag school in the naturalized city of Tummert during the Yuzheng years, teaching the teachers and children to translate full, Mongolian language and writing, but also suggested that the court allow the city to follow the example of naturalized city, the establishment of Mongolian studies, from Bakshi to choose two people, but the teaching must be familiar with full, Mongolian script, and fine translation, and according to the example of the local special to give teaching and teaching pay, while giving students living allowance.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 03:49, 19 October 2021 (UTC)<br /> <br /> The reason for the establishment of suiyuan City banner School is that &quot;it is located in the Mongolian wilderness outside the mouth&quot; and &quot;there is a lot of literary movement&quot;, which is not only applicable to the Mongolian studies mentioned in this play, but also applicable to suiyuan City Translation official school, also known as Manchu and Mongolian official School, which was played in the sixth year of Qianlong. Fill this compromise, the city is not only mentioned the yongzheng years in GuiHuaCheng tumed flag flag and establishing learning, teaching and the soldiers' children is full, the language of the translation, and suggested that the court permits suiyuan city to follow the example of GuiHuaCheng, set up the Mongolian learning, from buck assorted tests to choose the two teaching, but the teaching must be familiar with text, manchu, Mongol and skilled in translation, and tumed as the example to give teacher pay, At the same time, students are given living allowances.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 01:24, 20 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 至于绥化城咨送各下辖地之文移，经军机处议准，皆循例由土默特旗兵丁中，选取通晓满、蒙语者二人进行翻译和撰拟，但此二人并未获得朝廷酬佣。因此，补熙一并奏请按土默特翻译满、蒙文字者之例，给予每月银五钱的饷米。同年九月十三日，乾隆帝朱批“依议。该部知道。钦此。”，同意了补熙所奏。[]<br /> As for the documents sent by Suihua city to each region under its jurisdiction, according to the approval of the Military Intelligence Office, two soldiers from Tumed banner who were proficient in Manchu and Mongolian were selected to translate and draft the documents, but these two men were not paid by the court. Therefore, Buxi also asked for a monthly rate of five coins for the interpreter of the Manchu and Mongolian languages according to the example of Tumed. On September 13 of the same year, Zhu PI, emperor Qianlong, &quot;complied with the proposal. The ministry knows. Qin here.&quot; And agreed to buhee's play--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:05, 19 October 2021 (UTC)<br /> <br /> According to the approval of the Military Intelligence Office, the documents sent by Suihua city to each jurisdiction were translated and drafted by two soldiers, who were selected from Tumed banner and proficient in Manchu and Mongolian. But these two men were not paid by the court. Therefore, Buxi presented a memorial and asked for five coins a month as salary with reference to the translators and interpreters of the Manchu and Mongolian in Tumed. On September 13 of the same year, emperor Qianlong wrote a response in red, &quot;Proposal approved. The ministry informed. End here.&quot; and he agreed what Buxi put forward.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 08:23, 19 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 乾隆十一年二月十三日，经吏部奏准，朝廷规定嗣后省城将军、副都统等衙门随印笔帖式，不再由京城委任，而改为本地兵丁内考取。因应此例，绥远城满洲、蒙古笔帖式的考选也做了调整，即从本地八旗兵丁中挑选适当人选，通过考试翻译（满、汉翻译）进行选任。由于绥远城蒙古学设立之初，蒙文教习系从归化城土默特巴克什中进行考选，因而补熙、保云、布彦图等又在乾隆十一年四月初三日联名具折，拟对蒙古学教习进行改选，并请设立满、蒙文翻译教习。<br /> <br /> On February 13, the 11th year of qianlong's reign, after the approval of the Ministry of Personnel, the imperial court stipulated that the provincial generals, deputy dutong and other clerks in Yamen(government office in feudal China) were no longer appointed by the capital, but were selected from local soldiers. In response to this rule, the test and selection of Manchuria in Suiyuan city and Mongolia clerks has also been adjusted, that is, to select appropriate candidates from the local soldiers of the eight banners through the translation test (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan city, the Mongolian language teaching department selected students from tumot Bakshi, a naturalization city, so Buxi, Baoyun and Buyantu signed a joint proposal on April 3, the 11th year of qianlong, to change the teaching of Mongolian studies, and requested the establishment of Manchu and Mongolian translation teaching.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 13:56, 17 October 2021 (UTC)<br /> <br /> On February 13, the 11th year of Qianlong's reign, with the approval of the official department, the imperial court stipulated that the provincial capital generals, deputy Dutong and other yamen would follow the printing style, which would no longer be appointed by the capital, but would be admitted by local soldiers. In response to this example, the examination and selection of Manchuria and Mongolia in Suiyuan city have also been adjusted, that is, appropriate candidates are selected from the local soldiers of the eight banners and selected through examination translation (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan City, the Department of Mongolian studies conducted an examination and election from the naturalized city Tumet Bakshi. Therefore, Buxi, Baoyun and buyantu jointly signed a letter on the third day of April in the eleventh year of Qianlong. They plan to re elect Mongolian studies and teach, and please set up Manchu and Mongolian translation studies.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 14:26, 18 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 具体而言便是，从将军随印三名笔帖式内，挑选精通满、汉文翻译者二人，照吏部所定之例考试录用。同时，由于绥远城旗人中，懂汉文者甚少，因此拟请将原来所设的蒙古笔帖式缺（一人）改为满、蒙文翻译笔帖式缺，从蒙古旗人中加以考取。三个月之后，即七月十四日，补熙等人再次递呈奏折，请设满、汉翻译学，以便考选笔帖式。<br /> <br /> Specifically, two translators proficient in Manchu and Chinese were selected from the three clerks named bithesi accompanying the general, and employed in accord with the prescribed procedures set by the Ministry of Personnel. Meanwhile, few people of “Eight Banners” mastered Chinese in Suiyuan city, and therefore it was proposed to change the original lack of Mongolian clerk (one person) to the lack of Manchu and Mongolian translation clerks. The candidates for the positions were selected from the Mongolian Manchu people. Three months later, namely, on July 14, presenting their memorials to the throne again, Buxi and others asked for setting up Manchu and Chinese translation studies in order to test and select clerks.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:54, 17 October 2021 (UTC)<br /> <br /> Specifically, two translators proficient in Manchu—Chinese were selected from the three bithesis by the general, and employed according to the example set by the Ministry of officials.At the same time, there are few people who understand Chinese among the Eight Banners in Suiyuan city. Therefore, it is proposed to change the original lack of Mongolian bithesi(one person) to the lack of Manchu-Chinese and Mongolian-Chinese translation bithesis, and take it from the Mongolian.Three months later, on July 14, Buxi and others submitted their memorials again and askde for setting up Manchu-Chinese translation studies in order to test and select the bithesi. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:00, 17 October 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 此奏折的撰拟源于乾隆十一年三月十六日吏部的一纸奏定，后者规定嗣后各省城驻防将军、副都统，以及城守尉随印笔帖式，停止由京城补放，一律改为各省地方考取。此例出台之后，绥远城即在辖地八旗兵丁内，办理满、汉翻译考试，试图选取随印笔帖式七人。但令人以外的是，应试考生中多数不通汉文，个别能说汉文者，也只是粗通翻译，译文既不流畅，也不确切。<br /> <br /> The compilation of this memorial originated from a paper written by the Ministry of officials on March 16, the eleventh year of the Emperor Qianlong's reign.<br /> According to the regulations of the Ministry of officials,stipulated that the provincial capital garrison generals, the vice capital, as well as the city guard officers with the bithesis, stopped by the capital replacement, must be admitted to provinces and localities provincial examinations.After the promulgation of this regulation,Suiyuan city conducted Manchu and Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people with the bithesis.But surprisingly, most of the examinees do not understand Chinese.some can speak Chinese, they can only translate roughly,and the translation is neither smooth nor accurate. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:34, 16 October 2021 (UTC)Liu Wei<br /> <br /> The edict originated from a memorial to the throne written by the Ministry of Civil Affairs on March 16, the eleventh year under the Emperor Qianlong's reign. The memorial stipulated that the appointment of the provincial capital garrison generals, the vice capital, as well as the bithesis of the city guard officers, should be made through provincial examinations rather than the capital decisions. After the promulgation of this regulation, Suiyuan conducted Manchu－Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people as the bithesis. But surprisingly, most of the examinees did not know Chinese. Even some could speak, they could only do the translation roughly, which was neither smooth nor accurate. --[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:03, 16 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 故而，只能勉强从中选取考卷三份，加以阅读分析。由于绥远城中通汉文者甚少，长于翻译满、汉文者亦少，因而蒙古学设立三年以来，学生仍以参加满、蒙文考试居多，而以满、汉文考试为少。而自从将随印笔帖式改为从八旗兵丁内考选之后，汉文的学习越发重要，因为不学习汉文，便无法进行满、汉翻译。<br /> <br /> Constraintly, the officials could only pick three papers to read. As few people in Suiyuan knew Chinese, as well as people who mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However, since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to carry out Manchu－Chinese translation.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:04, 16 October 2021 (UTC)<br /> <br /> Therefore, the officials could only reluctantly select three test papers for reading and analysis. Due to the fact that few people in Suiyuan are proficient in Chinese, and few mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to translate Manchu－Chinese.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 22:55, 18 October 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 因此，对于绥远城而言，仿照蒙古官学之例，设立满、汉翻译官学便显得非常重要。因为绥远城内无人可堪满、汉翻译教习之用，因而满、汉翻译官学设立之后，应当由吏部从京城八旗之内，挑选合适者充任。除此以外，补熙等人也在奏折中，一并奏请朝廷拨付用于翻译教学的笔墨、纸张等。<br /> <br /> Therefore, for Suiyuan City, it is very important to establish Manchu and Chinese translation official schools, following the example of Mongolian official schools. Since there was no one in Suiyuan can be used to teach Manchu and Chinese translation, after the establishment of Manchu and Chinese translation official schools, the Ministry of officials should select suitable ones from the Eight Banners in the capital. In addition, bu Xi and others are also wrote memorials，requesting the court to allocate pen, ink and paper for translation teaching.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 13:32, 18 October 2021 (UTC)<br /> <br /> Therefore, for Suiyuan city, it then became very important to establish the official school of Manchu and Chinese translation following the example of Mongolian official school. Since no one in Suiyuan city was eligible to teach Manchu and Chinese translation, after the establishment of the official school of Manchu and Chinese translation, the Ministry of Officials should select suitable candidates from the Eight Banners in the capital. In addition, Bu Xi and other officials also requested the imperial court to allocate pen, ink and paper for translation teaching in memorials to the throne.<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 补熙认为，只有照此设立满、汉翻译官学，才能确保翻译满、汉文的笔帖式考选得以顺利进行。乾隆三十七年九月，继任绥远城将军容保奏请支付满、蒙八旗学教习和学生银两，其中提到补熙奏准设立的满、蒙翻译官学（即乾隆六年设立的满、蒙学馆）和十一年设立的满、汉翻译官学，以及两所学校教习的选拔。容保认为，满、蒙翻译官学和满、汉翻译官学的四名翻译教习并没有其它差务，而只是专于教学，因而每月支银各一两五钱，即每年支银七十二两，实属过分，应予以全数抽出。<br /> <br /> Bu Xi believed that only by establishing the official school of Manchu and Chinese translation in such a way could ensure the success of selective test for bithesi. In September of the 37th year of Qianlong Emperor's reign, Rong Bao, the successor to the former General of Suiyuan, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The official school of Manchu and Mongolian translation (the Manchu and Mongolian school founded in the sixth year of Qianlong's administration) suggested by Bu Xi, the official school of Manchu and Chinese translation and the selection of their teachers are mentioned in the proposition. Bao Rong insisted that since the four teachers in the two schools have no other job but teaching, offering them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year is excessive and thus all the money should be reallocated.<br /> <br /> Bu Xi believed that only by establishing the official school of Manchu-Chinese translation in such a way could the success of selective test for bithesi be ensured. In September of the 37th year of Qianlong Emperor' s reign, Rong Bao, the successor to the General of Suiyuan city, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The proposal also mentioned the official school of Manchu-Mongolian translation (founded in the sixth year of Qianlong) and the official school of Manchu-Chinese translation, which both built on the advice of Bu Xi, As well as the selection of schools' teachers. Bao Rong considered that since the four teachers in these schools had no other job but teaching, it was wasteful to offer them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year. Thus all the money should be reallocated.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 09:13, 19 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 逮于绥远城设立官学五所之后，遂将四名翻译教习，以及抽出的银两等，一同拨付给前者。虽然乾隆帝对于此折只是简单地批复道“知道了”，但根据后来的文献记载，容保所奏仍然得到了允准。如乾隆五十年九月二十二日，集福以绥远城将军身份上疏高宗，奏请改设满、汉翻译官学，其中便提到容保奏请裁汰翻译官学之事，其中指出：<br /> Only after the five official schools were built in Suiyuan city, the imperial court then should allocate 4 translation teachers and salaries to the schools. Though Emperor Qianlong merely replied these memorials with &quot;got it”, the sebsequent documents suggest that the memorial presented by Rong Bao had been approved by Emperor. For instance, on September 22rd, the fiftieth year of emperor Qianlong（1785), Ji Fu presented a memorial as the general of Suiyuan city, asking for a transformation of officals schools of Manchu-Chinese translation. Thereinto, he mentioned the advise proposed by RongBao that government should make a modification of officiall translation schools . It pointed out that:--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 06:10, 19 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 奴才查，乾隆十一年经前任将军补熙奏准，在绥远城设立满蒙翻译学，考取两名教习，挑选八旗子弟二十名教育，俟三年期满后，诚能勤勉从事，所教有成，则将该教习保奏，记名挑补骁骑校。乾隆三十七年，经前任将军容保奏准，裁汰翻译学，设立五所满洲学，每学各设教习四名，教育所有年轻养育兵及闲散幼丁。奴才等查，每学现有学生百余名，徒有其名而已，并未得以好好学习，于学生甚无益处，反被耽误。<br /> <br /> I have searched that in the eleventh year of Qian Long’s reign，the translation subject of Man and Meng nations had been settled down in Sui Yuan city under the approval of the former general———— Bu Xi，recruiting two teachers to teach twenty royal students enrolled，who will honored to be Tiao Buxiaoqixiao without test if he is literally diligent in teaching and has made an achievement during three years.In the thirty seventh year of Qian Long’s reign，the translation subject had been cancelled under the approval of the former general———— Rong Bao，and five Man Zhou institutions were set down with every institution having four teachers to teach those young soldiers and free childrens.We have investigated that every institution has more than one hundred student，who were not deserved to be called educational institution，cause students cannot study well but were reversely misled.<br /> <br /> I had searched that in 1746, the 11th year under the reign of Qianlong, the former general named Bu Xi had got permission from the Emperor to set up Manchurian-Mongolian translation studies in Suiyuan city, recruited two instructors to teach 20 students enrolled in the Eight Banners who will be honored as candidate for valiant cavalry if he is diligent in learning and made an achievement during three years' training. In 1772, the 37th year under the reign of Qianlong, the formal general Rong Bao had approved the decision to cancel the translation studies and set up five Manchurian schools, each with four instructors, to teach those young soldiers and idle toddlers. We had investigated that every school had more than one hundred students with an undeserved reputation, which benefited nothing for students but delayed them on the contrary.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:14, 18 October 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 况且自裁汰翻译学以来，考取笔帖式及撰拟咨行各地汉字文稿，日渐难以得人。奴才等加紧训练兵丁之满洲语言外，自到任后即行整修将军衙门内房屋十五间，将八旗近三百名俊秀子弟编为五所学校，挑选贤能教习，每日教授满洲语言及马步箭。今经查看，已有成效，再加紧教习一二年后，皆可成长。<br /> <br /> Besides, since the elimination of translation studies, it has become increasingly difficult to find people who passed the examination for bithesi and excelled at writing manuscripts in various industries and places with Chinese characters. In addition to stepping up the soldiers' Manchurian language training, we have also renovated 15 houses in the General's Yamun since taking office, grouped nearly 300 outstanding intelligence in the Eight Banners into five schools and selected talented instructors to teach them Manchuria language and horseback archery. Visible results have been achieved after checking today and they will all able to make greater progress if we step up training for one or two years.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 02:28, 18 October 2021 (UTC)<br /> <br /> Another version: Moreover, since the abolition of translation studies, it has become increasingly difficult to garner talents to take part in and pass translation examination, and to draw up the drafts of news about all walks of life in various places. Apart from strengthening the soldiers’ training in Manchurian language, we and other ministers immediately arranged to renovate 15 houses in the General’s Yamen (the government office in feudal China) after taking office. The nearly 300 brilliant youths in the Eight Banners will be organized into five schools and taught by the select competent personages in Manchurian language, horse-riding, and arrow-shooting on a daily basis. After today’s checking, these young people have made great progress, and they will achieve more growth with subsequent one-to-two-year effective and intense study. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:36, 19 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 奴才等愚见，请将八旗现有五所满洲学概行裁撤，仅留一处校舍，仍照旧例作为满汉翻译学，考取两名翻译教习，挑选八旗俊秀稍大子弟三十名，教授满汉文翻译。每年支给现有五所学校之公用银，即拨给新设翻译学校及将军衙门内所设五所学校使用。其所撤四所学校之房屋，并无用处，相应照先前腾出官署作价之例，交同知作价归入正项钱粮。<br /> In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, two translators will be admitted through tests into the school to teach translation, and thirty youths of outstanding intelligence in the Eight Banners will be selected to impart Manchurian-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:09, 16 October 2021 (UTC)<br /> <br /> <br /> In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, select two translation instructors and thirty of the eight banners excellent older sons and daughters to teach the Manchu-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:44, 16 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 如此稍作调整，则考取笔帖式、撰拟汉字文稿皆可得人，于满洲语言、马步箭等技艺亦有益处。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第50页。根据集福的说法，乾隆三十七年，五所满洲官学设立之后，至今共有官学生五百余人，即每学为百余人，教习共二十人，即每学为四人，但这些学生自入学以后，并未专心学习，所谓肄业只是徒有其名。<br /> <br /> With a little adjustment like this, you can become a bithesi, compose a kanji manuscript better than others, and benefit from skills such as Manchurian language and horseback archery. The First Historical Archives of China (compiled by Guo Meilan): &quot;Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty,&quot; Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:32, 16 October 2021 (UTC)<br /> <br /> With a little adjustment like this, talents emerged passing the test of bethesi and able to write Chinese texts. Manchurian language and Mabu archery and other skills all benefited from it. According to The First Historical Archives of China (compiled by Guo Meilan): &quot;Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty,&quot; Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:31, 18 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 然而，集福自称自其就任以来，不仅强化八旗兵丁的满洲语言学习，从中挑选俊秀者充补至将军衙门内新设的五所学校，而且在教习的问题上挑贤选能，令其勤于教习，凡此种种已使学生的培养初见成效。因此，集福请旨将原来所设的五所满洲官学进行裁撤，将其并为一所，仍照旧例定为满、汉翻译官学，以两名翻译教习，教授三十名八旗俊秀子弟满、汉文翻译。乾隆帝为此责令军机大臣和珅等，遵旨议奏。<br /> <br /> However, Jifu claimed that since he took office, he has not only strengthened the study of Manchuria language among the Eight Banners soldiers, from whom he selected excellent persons to fill the five new schools in the General's Office, but also selected talents on the issue of teaching, urging them to be diligent in their work, all of which have made the training of students first effective. Therefore, Jifu asked for an order to abolish the original five Manchurian official schools and make them one, which was still ordered as the official school of Manchu and Chinese translation as before. Two teachers were arranged to teach thirty young talents of Eight Banners Manchu and Chinese translation. For this proposition, Emperor Qianlong ordered He Shen and others, ministers of Junjichu, to discuss and make report on Jifu’s proposal.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 15:05, 17 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 于是，十月五日，即集福具折四日之后，和珅遵旨回奏，指出自裁汰翻译官学以来，各部院衙门在考取笔帖式和书写汉字文移时，竟不得人，因而同意了集福之议，裁汰原来所设的五处满洲官学，留一处作为官学房屋，照旧例设立满洲翻译官学，教习八旗英俊子弟满、汉语翻译。和珅在奏章中同时指出，各省将军和地方官员相互行文时，也需要用到汉字，因而也需要教授翻译。同日，乾隆帝即批复“著依议。钦此”，同意了和珅所议。<br /> <br /> Therefore, on October 5, four days after the proposal of Jifu, He Shen played back according to his order, pointing out that since the abolition of the official school of translation, the Yamen of various ministries and institutes have been unable to find a qualified person when taking the examination of pen style and writing Chinese characters. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. In He Shen’s proposal folding, he also pointed out that when provincial generals and local officials write to each other, they also need to use Chinese characters, so they also need to learn translation. On the same day, Qianlong Emperor approved his proposal by &quot;I agree, that’s all&quot; and consented to He Shen’s suggest.<br /> <br /> Therefore, on October 5th, four days after the preparation of memorial to the throne of Jifu, He Shen played back according to the emperor’s order, pointing out that since the adjudication and abolition of the official school of translation, the Yamen of various ministries and institutes had been unable to find a qualified person when they craved for the translate position and wrote the official document in Chinese. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. Meanwhile, He Shen also pointed out in his proposal that when provincial generals and local officials wrote official documents to each other, they also need to use Chinese characters, so they also need to be taught translation. On the same day, Qianlong Emperor approved his proposal by &quot;I agree, that’s all&quot; and consented to He Shen’s suggest.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 00:55, 17 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 显然，无论是补熙和鄂尔泰等奏请设立或复设满蒙学馆，还是补熙奏请设立蒙古学、满汉翻译学，以及改设满蒙文翻译笔帖式，又或是德龄等奏请制定满蒙文翻译生员奖惩章程，容保奏请设立满蒙八旗学五所，以及集福奏请裁汰满蒙八旗学，并改设（复设）满汉翻译学等，凡此种种都表明绥远城官学的翻译人才培养目标与定位，其办学模式和办学效果在清代旗学体系中颇具典范性。<br /> <br /> Apparently, whether Buxi and Ertai remit their requirements of establishing or set up the Academy of Manchuria and Mongolia anew to the emperor and Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of Manchurian and Han language and authorizing the officers who transcribe and translate the Mongolian and Manchu language, or Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners and Jifu appeal for adjudicating and eliminate the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, those behaviors manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of banner hierarchy in Qing Dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 14:36, 16 October 2021 (UTC)<br /> <br /> Apparently, all the following proposals manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of Academy of Banner in Qing Dynasty. For example, Buxi and Ertai submitted their requirements to the emperor of establishing or setting up the Academy of Manchuria and Mongolia again; Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of the Manchuand Han language and establishing the group of scholars of the Manchu and Mongolian translation; Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners; Jifu appealed for adjudicating and eliminating the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, etc--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:53, 17 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 2.旗学教育中的汉籍（书）译本。旗学之设，必有教材方能成行，然而国初之际并无文字，书籍修纂只能借助其它民族文字，颇为不易。太祖、太宗年间，额尔德尼与噶盖受命创制老满文，后经达海改进，不仅给文移往来、记注政事等带来便利，也给满、汉翻译，以及解决旗人教育的教学用书等，创造了条件。<br /> <br /> 2.Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners’ establishment be accessible, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easy for official documents communication, political affairs’ notation, but also provided the conditions for the Manchu, Han translation, as well as solving the teaching books of the Bannerman’s education , etc. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:15, 17 October 2021 (UTC)<br /> <br /> Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners be established successfully, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easier for official documents communication and political affairs’ notation, but also provided the conditions for the Manchu and Han translation, as well as solving the problem of teaching books of the Bannerman’s education , etc. --[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:07, 18 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 如太祖曾命达海翻译汉籍，太宗也曾分拨“书房”满官担任“译汉字书籍”的工作，译成之书包括《刑部会典》、《素书》、《三略》、《万宝全书》等。天聪八年，伊成阿（又名宜成格）参加礼部考试，以第一名取中“汉人习满书”举人，授内国史院行走，又翻译《礼部会典》成书。[] 鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第239页；清高宗敕纂：《八旗满洲氏族通谱》，台北：台湾商务印书馆，1983年，第12页。嗣后，大学士希福于崇德元年奉敕翻译《辽》、《金》、《元》三史，崇德四年六月译竣，顺治元年“敬缮成书以进”。[]<br /> <br /> For example, Taizu once ordered Dahai to translate Chinese books, and Taizong once assigned Manchu officials in the &quot;Study orgnization&quot; to the work of &quot;translating Chinese books&quot;. The successfully translated books include ''the code of the Ministry of punishment'', ''Su Shu'', ''San Lue'', ''Wan Bao Quan Shu''(''General People's Daily Life''), etc. In the eighth year of Tiancong, Yi chenga (also known as Yi chengge) took part in the examination of the Ministry of rites, took the first place in the &quot;Han people's learning full books&quot;, was awarded to work part-time at the National Academy of history, and translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Records of Emperor Taizong In Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p12. Subsequently, in the first year of Chongde, the grand seccretary Xi Fu was ordered to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi.[]--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:02, 18 October 2021 (UTC)<br /> <br /> For example, Taizu once ordered Dahai to translate Chinese books, and Taizong assigned Manchu officials in the &quot;Study orgnization&quot; to the work of &quot;translating Chinese books&quot;, which included ''the Code of the Ministry of Punishments '', ''Su Shu'', ''San Lue'', ''General People's Daily Life , etc. In the eighth year of Tiancong, Yi Chenga (also known as Yi Cheng’e) took the examination of the Ministry of Rites and won the first place in the &quot;Han people's learning full books&quot;. He was awarded to work part-time at the National Academy of History as well as translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Factual Records of Emperor Taizong In the Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p.239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p.12. Subsequently, in the first year of Chongde, the grand secretary Xi Fu was mandated to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:08, 18 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第49页。这些满译汉籍或涉及修身正心，或涉及齐家治国，成为统治者了解汉制，学习知识的主要途径，同时也是清初旗人教育的重要来源。例如，顺治初开办国子监八旗官学时，朝廷拟将满、汉官员子弟分为“读清书”、“读汉书”两种，前者正是以汉籍的满文译本作为学习的主要内容。<br /> <br /> Ertai et al.: “Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance, at the beginning of Emperor Shunzhi’s establishment of the Imperial Academy of Eight Banners, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 14:35, 16 October 2021 (UTC)<br /> <br /> Ertai et al.:” Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance,at the time of establishing the Imperial Academy of Eight Banners in the beginning of the rule of Shunzhi, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:26, 17 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 顺治年间，他赤哈哈番阿什坦先后翻译《大学》、《中庸》、《孝经》和《通鉴总论》等，这些书籍要么被用作治国理政之参考，要么也被用作旗人教育之教材。[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第5339页。据陳康祺在《郎潜纪闻·二笔》中说，“顺治初，翻译《大学》、《中庸》、《孝经》诸书，刊行之，以教旗人，皆出其手”，即是此情况之体现。[]<br /> <br /> During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' one by one, which were either used as a reference for governing the country or as teaching materials for the education of Flag People.[]Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''Eight Banner Tongzhi· Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p. 5339.According to Chen Kangqi in ''Lang Qianjiang · Two Bi'', &quot; At the beginning of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to teach the Frag People&quot;, which is the embodiment of this situation.[]--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:17, 17 October 2021 (UTC)<br /> <br /> During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' successively， which were either used as a reference for governing the country or as teaching materials for the education of Banner People. []Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''General Annals of Eight Banner ·Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p.5339. According to Chen Kangqi in ''Folk Anecdotes Chronicle(Second Version)'', &quot;In the early period of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to educate the Banner People&quot;, which is the embodiment of this situation. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 04:49, 17 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 陈康祺著，晋石点校：《郎潜纪闻·二笔》，北京：中华书局，1997年，第362页。除了是八旗臣民的学习教材之外，汉籍满译本也是最高统治者的学习蓝本，深深影响了清初君主的知识结构。例如，世祖即位之初，仅识满文，逮亲政后方习汉语。《清实录·世祖章皇帝实录》中的说法是“六龄即嗜观史书”，显然世祖是以汉籍的满文译本为限。[]<br /> <br /> Written by Chen Kangqi, edited by Jinshi: ''Folk Anecdotes Chronicle(Second Version).'' Beijing: Zhonghua Book Company, 1997, page 362. In addition to being the learning material of the eight banners, the Manchu translation of Chinese classics was also the learning blueprint of the supreme rulers, which deeply influenced the knowledge structure of the early Qing emperors. For example, emperor Shizu only knew Manchu when he just ascended the throne, then he learned Chinese after taking over the reins. In ''the Records of Qing Dynasty· Emperor Fu Lin'', it is said that “be addicted to reading historical books at the age of 6”, which implies that emperor Shizu was limited to the Manchu translation of Han books at that time.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 14:35, 16 October 2021 (UTC)<br /> <br /> Annotations:<br /> First:the Manchu translation of Chinese-the translation of Han Ji Manchu <br /> Second:emperor Shizu-at the beginning of emperor Shizu’s accession --[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 05:16, 18 October 2021 (UTC)<br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第27页。《北游集》中，对于世祖勤学汉文的情形也有记载，认为他所阅读的汉书范围甚广，“《左》、《史》、《庄》、《骚》、先秦、两汉、唐宋八大家，以及元明撰著，无不毕备。”[] 释道忞：《北遊集》，上海：上海古籍出版社，2010年，第47-48页。<br /> <br /> Ertai et al., Records of the Qing Dynasty, Records of the Emperor Shizu Zhang, Beijing: Zhonghua Book Company, 1985, p. 27. There is also a record of Shizu's diligent study of The Chinese language in Beiyou, which says that he read a wide range of Han books, including Zuo, Shi, Zhuang, Sao, the eight masters of the Pre-Qin, Han, Tang and Song dynasties, as well as the works of the Yuan and Ming dynasties. [] Daomin Shi: A Journey in North China, Shanghai: Shanghai Ancient Books Publishing House, 2010, pp. 47-48.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 03:10, 18 October 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 顺治帝学习汉文之时，内秘书院已完成组织翻译《通鉴》，并另行请译《大学衍义》，这些译本无论成书与否，都对顺治帝奠定知识基础具有重要作用。顺治十年，内院诸臣奉敕翻译《五经》，顺治帝在御览译本初稿时，也以御笔批注译本中的讹错，令译书官更正缮写。正是由于世祖亲近汉官，倾慕汉族文化，虽然因为统治阶级内部的压力，不得不在顺治十一年宣布宗学“永停其习汉字诸书”，但仍在宗学的教学内容上做出让步，允许宗学生“翻译各样汉书观玩”，使得宗学及其它官学仍可以保留满译汉籍文本作为教材。[]<br /> <br /> When Emperor Shunzhi studied Chinese, neimi Academy had completed the translation of Tongjian and asked for another translation of University Spread Meaning. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of Shunzhi reign, the officials in the inner court translated The Five Classics. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the Royal pen and ordered the translators to correct and rewrite. It was precisely because the ancestors were close to Han officials and admired Han culture,although they had to announce that the patriarchal school &quot;stopped learning Chinese characters and books forever&quot; in the 11th year of Shunzhi because of the pressure within the ruling class, they still made concessions on the teaching content of the patriarchal school and allowed the patriarchal students to &quot;translate all kinds of Chinese books and watch and play&quot;, so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. -- translated by Wang Zhenlong<br /> <br /> When Emperor Shunzhi studied Chinese, The Secretary of Academy had completed the translation of ''Tongjian'' and asked for another translation of ''The Derivation of Great Learning''. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of Shunzhi reign, the ministers in the Secretary of Academy translated ''The Five Classics''. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the Royal pen and ordered the translators to correct and rewrite. It was precisely because the ancestors were close to Han officials and admired Han culture, although they had to announce that the royal clan &quot;stopped learning Chinese characters and books forever&quot; in the 11th year of Shunzhi because of the pressure within the ruling class, they still made concessions on the teaching content of the royal clan and allowed the students to &quot;translate all kinds of Chinese books and watch and play&quot;, so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 05:20, 19 October 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 至于内秘书院原拟翻译的《大学衍义》，虽迟至康熙十一年完成，并于次年进呈，但无论太皇太后，还是康熙本人，都对该书格外重视，不仅命儒臣翻译刊刻，颁赐群臣，而且将其分发给八旗官学，以资肄习。[]康熙作为千古一帝，在位期间不仅敕译大量儒典，如《日讲四书解义》、《日讲书经解义》、《日讲易经解义》等，也敕撰或御制满汉合璧本的其它汉籍，如《御选古文渊鉴》、《资治通鉴纲目》、《御纂性理精义》等，这些书籍在颁赐大臣和各省之余，也一并被颁赐旗学，以教材资用。<br /> <br /> <br /> As for The Original Draft of The Derivation of Great Learning by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate the cut blocks and gave it as an official favor to all ministers. He also handed it out for Eight Banners (military administrative system of the Manchus in the Qing Dynasty) to encourage them to leave school before graduation. As the first emperor in thousands of years, during the reign, he not only gave imperial order to translate many Confucian classics, such as Explain Four Books Every Day, Explain Books of Documents Every Day, Explain Books of Changes Every Day, but also ordered them to make other Chinese books of the combination of Manchu and Han, such as Imperial Selection of Guwenyuanjian, Compendium of History as a Mirror, Imperial Compile of Xinglijingyi. Besides as an official favor to the ministers and each province, it was also handed out Eight Banners in order to further enrich the use of teaching materials.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 04:13, 17 October 2021 (UTC)<br /> <br /> <br /> As for ''The Original Draft of The Derivation of Great Learning'' by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented in the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate and print the book and gave the translations as an official favor to all ministers. He also handed out them to Eight Banners (military administrative system of the Manchus in the Qing Dynasty) for their study. As an excellent emperor in the history, during his reign, Kangxi not only gave imperial order to translate many Confucian classics, such as ''Explain Four Books Every Day'', ''Explain Books of Documents Every Day'', ''Explain Books of Changes Every Day'', but also ordered to compile other Chinese books of the combination of Manchu and Han, such as ''Imperial Selection of Guwenyuanjian'', ''Compendium of History as a Mirror'', ''Imperial Compile of Xinglijingyi''. Besides as an official favor to the ministers and each province, these books were also handed out to Eight Banners as teaching material.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 13:58, 17 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 可以认为，清代的旗学教育从一开始便受到统治者重视与支持。如若不然，则汉籍的满文译本想要进入旗学，必不可能。以《孝经》为例，该书初由阿什坦以满文译成，后被用作旗学教材，其中原因即得益于顺治帝“以孝治天下”的战略。雍正年间，世宗同样力主孝道，以孝道为立教之原、立身之要，令儒臣“专译经文”，以便习诵。[]<br /> <br /> It is believed that the education for the offsprings of Eight Banners was attached importance to and supported by the rulers from the very beginning. If it was not so, the Manchu translations of ancient classics of Han culture would never get into the schools for the offsprings of Eight Banners. Take ''The Book of Filial Piety'' as an example. The book was firstly translated by Ashtan with Manchu then was used as textbook for the schools. The reason of this is the strategy put forward by Shunzhi emperor that used the morality of filial piety to run the country. During the ruling years of Yongzheng emperor, he also emphasized the morality which should be the source of education and the core of personal moral cultivation and ordered scholars and officials to translate relevant scriptures for study and recitation.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:19, 17 October 2021 (UTC)<br /> <br /> It was believed that the education for the School for Children of the Eight Banners in Qing Dynasty had received great attention and supported by the rulers from the very beginning. If this was not the case, it was absolutely impossible for the Manchu translations of Chinese books to get into the School. Take ''The Book of Filial Piety'' as an example, this book was firstly translated by Ashtan in Manchu then was used as a textbook for the School. And the reason for that was that the Emperor Shunzhi put forward the strategy, ruling the world with &quot;filial piety&quot;. During the year of Yongzheng emperor, he also thought highly of filial piety which should be the source of education and the core of personal moral cultivation. Besides, he also ordered confucian officials to specialize in translating scriptures for people to study and read.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 15:04, 17 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 最终，《孝经》又于雍正五年译印成满、汉合璧本，继续作为旗学教材之用，以助朝廷推行政策之需。当然，清代旗学教材并非仅有中央律定一途，各省驻防也有自行翻译、编纂和刊印者，如嘉庆年间杭州驻防将军萨秉阿重刻九鼐翻译的《戒赌十则》，广州将军衙门编纂的《满汉文八种》，以及光绪年间荆州驻防翻译总学也先后纂辑《吏治辑要》等，这些书籍虽非皇帝敕译、敕纂，但于清廷政治和地方政务亦有所合。上述书籍完成译印之后，即被用于旗学教育，进一步丰富了旗学教材的使用。<br /> <br /> At last, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities in Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School, which further enriched the use of its teaching materials.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 23:18, 16 October 2021 (UTC)<br /> <br /> In the end, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities with Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School( “Qixue”) , which further enriched the use of its teaching materials. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:57, 17 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 3.旗学教育中的翻译课业与考课。清代旗学的课业要求与其教学重点密切关联，因而考课上并无完全一致的情况。以国子监八旗官学为例，顺治元年即将学生分为习清书、习汉书两类。顺治以后，虽然朝廷对于该学的学生额数屡有调整，但类别上仍保持了原来的习清书、习汉书之分。<br /> <br /> Translation course and examination courses in the School(Qixue). The schoolwork requirements of the School in the Qing Dynasty are closely related to its teaching focus, so there is no completely consistent situation in the examination course. Take the official study of the Eight banners of Imperial College as an example, the first year of Shunzhi made students divided into two categories: some of them stydied the Qing Book and the others studied Han Book. After Shunzhi, although the imperial court had repeatedly adjusted the number of students in the study, it still maintained the original study of Qing and Han books in the category. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:46, 17 October 2021 (UTC)<br /> Translation course and examination in flag school education. The academic requirements of the flag school in the Qing Dynasty were closely related to its teaching priorities, so there was no complete consistency in the examination. Taking the Eight Banners official school of the Imperial College as an example, in the first year of Shunzhi, students will be divided into two categories: learning Qingshu and learning Hanshu. After Shunzhi, although the imperial court repeatedly adjusted the number of students in the school, it still maintained the original classification of learning Qing books and learning Han books.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 12:07, 18 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 如雍正五年，世宗令每旗额设国子监八旗官学生一百名，其中满洲六十名，仍分习清文、习汉文，蒙古和汉军各二十名，课业上虽无明确规定，但循例仍应分为两类：习蒙文、汉书，以及习清书、翻译。据时任国子监祭酒孙嘉淦奏报，朝廷在取录学生时，对于习清书、习翻译者的年龄要求有所不同，其中“学满书者，可用幼穉之人”，而“学汉文翻译者，必得十四五以上、资性聪敏之人。”[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第913-917页。<br /> For example, in the fifth year of Yongzheng, Emperor Shizong ordered to set up 100 students of the eight banners of the Imperial College, including 60 in Manchuria, who were still divided into Qing and Chinese, and 20 in Mongolia and the Han army. Although there were no clear regulations on their schoolwork, they should still be divided into two categories: learning Mongolian, Chinese, Qing and translation. According to the memorial of sun Jiagan, then the Imperial College's eunuch, when recruiting students, the imperial court had different age requirements for Xi Qingshu and Xi translators. Among them, &quot;those who have learned a lot of books can use young people&quot;, while &quot;those who have learned Chinese translators must have more than 15 years of experience and intelligence.&quot;<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 自此以后，国子监八旗官学中教习翻译渐成定例。如乾隆年间，国子监议定《八旗官学生条例》，对学生的平时学习、例行测验等做了具体规定，从设立“到学薄”与“功课薄”等，到设立“常课”、“会课”、“会考”等，都是如此。其中，无论是每月一次的常课、会课，还是每年于春、秋二季各办一次的会考，考试环节和内容上均设有翻译一项，只不过考试翻译也分“满馆试”与“蒙古试”，前者试翻译或者清书一题，后者试蒙古翻译一题。[]<br /> <br /> Since then, translation teaching has gradually become a routine for the Eight Banners officers in the Imperial Academy. For example, during the reign of Emperor Qianlong, the Imperial Academy proposed the ''Regulations on the Eight Banners Students'' which stipulated specifically their daily study and routine examination, from setting up the attendance record and academic performance record to the establishment of system of regular class, meeting class and general examination. Among them, not only the monthly regular class and meeting class, but also the general examination which were held every spring an autumn, set the translation part and content. There were mainly two types of such translation tests, including Manchu test and Mongolian test, in which the former translated the book in the language of Qing Dynasty ,while the latter tried the question of Mongolian translation.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 03:21, 17 October 2021 (UTC)<br /> <br /> <br /> Since then, teaching translation for the Eight Banners official school of the Imperial Academy has gradually become a rule. For example, during the reign of Emperor Qianlong, the Imperial Academy agreed on the regulations on eight banner students , which made specific provisions on students' daily study and routine tests, from the establishment of &quot;attendance record&quot; and &quot;homework record&quot; to the establishment of &quot;regular classes&quot;, &quot;meeting classes&quot; and &quot;general exams&quot;. Among them, whether it is the regular classes and meeting class once a month or the general examination held once a year in spring and autumn, there is a translation item in the examination links and contents, but the examination translation is also divided into &quot;Manchu test&quot; and &quot;Mongolian test&quot;, in which the former examined Manchu translation ,while the latter tested the question of Mongolian translation.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:48, 17 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 之所以要如此组织考试，是为了对师、生形成教、学的压力，特别是对学生的懒惰浮游进行责罚，以励其学。为此，朝廷在教习的选任与考课的要求上，也有严格规定。据孙嘉淦奏报，国子监八旗官学一般为“一旗三学”，即满书（习翻译者往往入满书房）、汉书、蒙文，每学设讲诵之所三、四间，故以每旗三学计，共十三、四间不等。<br /> <br /> The reason why the examination is organized in this way is to put the pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:05, 17 October 2021 (UTC)<br /> <br /> The reason for organizing examinations in this way was to put pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:05, 17 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 顺治二年，朝廷为每处选任教习十人，乾隆十七年裁撤各旗汉教习一人，并将教射教习咨回本旗，但乾隆三十一年，又于每旗添设满教习一人，专门负责翻译和清书的教授，同时因为汉教习名下已经拨出翻译学生，故将汉教习裁减一名。考课上，国子监八旗官学在经历顺、康、雍、乾四朝年间，也有调整与变化。顺治二年，关于国子监八旗官学的考课规定是“每十日一次赴监考课，遇春秋演射，五日一次，就本处练习”，至康熙元年，考课规定中增加了翻译内容，调整为“每月赴监讲书一次、翻译一次，五日射箭一次。”[]<br /> <br /> In the second year of the Shunzhi dynasty, the court selected ten teaching staff for each office, and in the seventeenth year of the Qianlong dynasty, the Chinese teaching staff of each banner was abolished, and the teaching staff of archery was consulted back to the banner, but in the thirty-first year of the Qianlong dynasty, a full teaching staff was added to each banner, specifically responsible for the teaching of translation and Qing books, and at the same time, because the name of the Chinese teaching staff had been allocated to translation students, so the Chinese teaching staff was reduced by one. Examinations, the eight banners of the National Palace of education in the years of Shun, Kang, Yong, Qian four dynasties, there are also adjustments and changes. Shunzhi two years, on the eight banners of the National Palace of Justice official school examination class is &quot;once every ten days to go to the prison examination class, in the event of spring and autumn shooting, once every five days, on the practice of this place&quot;, to the first year of the Kangxi, examination class regulations added translation content, adjusted to &quot;once a month to the prison lecture, translation once, five days archery once.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:01, 17 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 至乾隆三十一年，进一步提高了考课要求，规定习汉文者在肄业十年之后，如不能获得进身，以及习翻译和清文者如不能考取中书、笔帖式、库使等，均一律咨送本旗，另挑差使。<br /> 宗学的情况也与国子监八旗官学的情况类似，其教学重点、教习选任，以及考课规定等同样经历了调适。如顺治九年，宗学于每旗设满洲官，教习满书。雍正二年，朝廷从各部院司官中书中，分别拣选清书、汉书和骑射教习四人，每翼分派二人。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 至乾隆四年，在选任宗学教习时，改为以学生人数为基础进行选派，即每十人选派一名。然而，由于乾隆二十一年起，翻译和清书、骑射一样，成为宗学的三大教学重点之一，于是朝廷裁减了九名汉书教习，俱改为翻译教习。嘉庆朝时期，翻译仍是宗学的教学重点，因而翻译教习得以保留，同时又因为复设了习汉书科目，于是对汉教习进行了改设，规定两翼每学各四名。<br /> <br /> In the 4th year of Qianlong reign, when selecting teachers of royal clan education, the selection was based on the number of students, that is, one for every ten students. However, since the 21st year of Qianlong, translation became one of the three major teaching points of royal clan education, just like Manchu and horsemanship and archery. Therefore, the court cut down nine Chinese teachers and changed Chinese teaching to translation teaching. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Learning Chinese, the court reformed Chinese teachers and assigned 4 teachers for every subjects of two parts.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:17, 18 October 2021 (UTC)<br /> <br /> In the 4th year of Qianlong reign, the selection for teachers of royal clan education was based on the number, that is, one for every ten students. However, since the 21st year of Qianlong, translation has become one of the three major teaching points of royal clan education, just like Manchu classics and horsemanship and archery. Therefore, the court cut down and changed nine Chinese teachers to translation teachers. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Chinese classics, the court reformed Chinese teachers and assigned four teachers for every subjects of two parts.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 13:32, 19 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 考课上，由于乾、嘉两朝中翻译本是宗学的教学重点，考课中自然设有翻译内容。即便在乾隆朝早期，当教学重点主要为清书、汉书和骑射时，朝廷也在左、右翼两学设“总稽课程”各二人，并规定于每月举办考试三次，含经义、射艺和翻译考试各一次，且每年于秋季举办考试一次，其中含翻译、经义、时务策各一题。<br /> <br /> In the examination, because the translation in the Qian and Jia Dynasties was the focus for royal clan education, the translation content was naturally included. Even in the early Qianlong Dynasty, when the teaching focus was mainly on the Qing classics, the Han classics and horsemanship and archery, the imperial court also set up two &quot;general inspectors for courses&quot; on both the left and right sides, and stipulated to hold examinations three times a month, each for one subject of classics, horsemanship and archery and translation, and once a year in the autumn, of which the three questions are respectively about translation, classics and current affairs.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 14:13, 19 October 2021 (UTC)<br /> <br /> of which the three questions are respectively about translation, classics and current affairs and policies.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 02:09, 20 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 礼部义学、咸安宫官学、觉罗学、清文学、盛京宗学和觉罗学等旗学中，翻译考试同样是考课的重要内容。如乾隆五年，礼部选派司员对礼部义学生进行每日稽考，规定学生需每季到部考课翻译经义，以及背书写字等，考试情况详登册籍，年终以优劣决定学生去留。雍正十二年，朝廷对咸安宫官学的教习额数进行调整，将原来所设清语教习九人裁撤三人，俱改为翻译教习，并对考课内容进行了明确规定，即五年考试一次，一次考试三日：第一日考试汉文，拟以《四书》二题的方式进行；<br /> <br /> The translation examination is also an important part of the examination course in Yi school, Official school of Xian 'an Palace, Jueluo school, Qing Dynasty Literature, the Royal Clan Education of Shengjing and Jueluo school of the Ministry of Rites.For example, in the fifth year of the Qianlong dynasty, the Ministry of Rites selected and assigned administrators to carries on the daily assessments to the student of the Ministry of Rites, stipulating that students should come to the ministry every quarter to take tests on the translation of Confucian classics argumentation, as well as recite and write, etc. The examination conditions were listed in the books in detail, and the students were decided to stay or leave at the end of the year based on their merits.In the 12th year of Yongzheng,The imperial court adjusted the number of teachers in the Official school of Xian 'an Palace, removing three of the nine qing language teachers and changing them to translation teaching.The content of the examination was clearly stipulated, that is, the examination was conducted once every five years and each examination was conducted for three days: Chinese was tested on the first day, which was planned to be carried out in the way of two questions in the ''Four Books''<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:22, 17 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 第二日考试翻译、楷书和清字，拟以上谕一段进行；第三日考试骑射、步射。至于觉罗学、清文学、盛京宗学与觉罗学等，虽然考课规定中并没有明确提及翻译，但二者都设有翻译教习，可知翻译教学仍是其教学的重要内容。如雍正七年规定，各部院衙门现任笔帖式中，需考选能翻译者八人，充任觉罗学之清书教习，每旗各分一人。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 同年，又规定清文学教习由汉军各旗会同满洲都统，从满洲闲散官、笔帖式，或者因公诖（guà）误（即，撤职或失官）人员中加以拣选。乾隆八年，朝廷对教习的年龄进行限制，要求翻译教习、清书教习均需年逾三旬。[]既然以上诸学中均设有翻译教习，各学官学生均需要接受翻译教学的内容与环节，那么考课中势必也不能离开翻译。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 而盛京宗学觉罗学自设立之初便有详细章程，如规定宗学、觉罗学分别教学，宗学和觉罗学皆由宗学总管管理等。由于该学中翻译一直是教学重点，因而翻译教习的设置更不可缺。如乾隆二年，即设翻译教习四人，与骑射、汉书教习人数相等。乾隆四十三年，汉教习被裁撤，但仍保留翻译教习与骑射教习。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 至嘉庆年间（如嘉庆二年、二十五年），盛京宗学觉罗学虽然增设了满、汉教习，但翻译教习也属重要。盛京宗学觉罗学对教习进行分类选拔，即从现任司官笔帖式内选取精通翻译者，教习清语；从领催骁骑以上和闲散官员以下挑选精于骑射者，教习骑射；从奉天府举贡内挑选学问优长者，教习汉书。三者各自皆为四人，待五年期满后分别考以等第，并据此进行奖惩。<br /> <br /> During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Shengjing Royal Clan Education and Jue Luo, the translation teaching was also important. The School of Shengjing Royal Clan Education and Jue Luo classified and selected the teaching, that is, select the proficient translators from the officials Bithesi to teach the Qing language;choose those who are good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three is four. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:07, 17 October 2021 (UTC)<br /> <br /> During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Royal Clan Education and Jue Luo in Shengjing, the translation teaching was also important. The School of Royal Clan Education and Jue Luo in Shengjing classified and selected the teaching, that is to select the proficient translators from the officials Bithesi to teach the Manchu; to choose those who were good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; and to select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three needed four people. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:07, 18 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 虽然盛京宗学觉罗学也将学生分成习清书、习汉书两类，但无论清书汉书，每日皆有应肄之业，且习清书者兼讲汉书，习汉书者则兼讲满书，目的就在于使学生兼通满、汉，造就翻译之才。教学管理上，盛京宗学觉罗学也对骑射与翻译做了区分，即每逢三、六、九日学习射箭，而每逢五、十日学习翻译，以及作文作诗。盛京宗学觉罗学初用的教材较为简单，后经李治滋奏准，高宗于乾隆九年颁赐《资治纲目》、《大学衍义》、《性理大全》、《古文渊鉴》及《钦定四书》等满汉书籍，其中多数为满文译汉文典籍。<br /> <br /> Schools of Royal Clan and Jueluo in Mudken also classified students into two kinds: students studying books of Manchu and students studing books of Han. Even so, students should study everyday no matter books of Manchu or books of Han; those students studying books of Manchu should also study books of Han, and vice versa.In terms of teaching management, schools of Royal Clan and Jueluo also made a distinction between horsemanship and transaltion, that was, students learnt archery on every three, six and nine days and learnt translation, writing composition and Poetry on every five and ten days.The original textbooks used in thses schools were relatively simple, and later some others textbooks were awarded by Gaozong at Li Zhi's suggestion in the ninth year of emperor Qianlong's reign. These books included &quot;Compendium of Zi Zhi mu&quot;, &quot;College Yan Yi&quot;, &quot; Xingli Daquan&quot;, &quot;Gu Wenyuan Jian&quot; and &quot;The Imperial Four Books&quot;, most of which were translated into Chinese from Manchu. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:10, 18 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 当然，旗学与旗学之间亦有明显区别，如设立时间早晚不同，条例规范详略有异等，但在教学重点上，清书和骑射是其共设科目。在此基础上，不少旗学另从汉书、翻译、蒙文等科目中进行选择，使其符合自身的置办初衷和培养目标。一般来说，学生学习清书、汉书、骑射或（和）翻译等，都得在旗学中按部就班地进行，并随时接受稽查与考核，但宗室和大臣子弟循例可在家学习，这一点给课业及考课造成困难。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 如雍正十三年十一月十八日，即乾隆帝即位之初，监察御史玛起元上疏高宗，奏请将八旗荫生拨入各旗义学，一体肄业，并交国子监堂官不时考察，择其娴习经书、通晓翻译者，咨送吏部考试补用。[]乾隆三十九年，高宗因见宗室中竟有不会清语者，令宗人府查明情况。遗憾的是，虽然朝廷对于学生的选补多所要求，对于教习的选任也有规定，并对学生和教习的勤惰不时稽查，但各项规范行之日久，难免废弛。如《钦定国子监则例》中，曾详细记载“满教习报满”、“汉教习报满”的情况，其中写道：<br /> <br /> Such as on November 18, 13th year of Yongzheng, which is the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan reported to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administer of the Imperial College would test them and chose some person who master the classics or translation to the Ministry of Official Personnel Affairs for supplement. On 39th year of Qianlong, the emperor commanded the office to find out, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also checked the students and teachers for laziness from time to time, but the rules had been in place for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu class in full” or “Chinese class is full”, written that:--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:13, 17 October 2021 (UTC)Yi Yangfan<br /> <br /> For example, on November 18, the thirteenth year of Yongzheng, which was the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan proposed to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administers of the Imperial College would test them and chose some persons who master the Confucian classics or translation to the Ministry of Official Personnel Affairs for supplement. On the thirty-ninth year of Qianlong, the emperor commanded the office to find out the learning process, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also supervised the students and teachers from time to time, but the rules had been implemented for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu teaching staff expired”or “Chinese teaching staff expired”, written that:--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:13, 19 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （满教习报满）将本名下学生，注明到学几年，現读何书，翻译几名，造冊移交档房，按日积算，如功课缺少，毫无成效者，教习不准报满，助教记大过一次；（汉教习报满）除将考中生员、恩监生、中书等学生开具清冊外，其现在读书者几名，某生若干岁，读经书若干卷；作文者几名，某生若干岁，读过古文、时文若干篇，某作起讲，某半篇，某全篇，并各学生入馆年分，详细造具清冊二本，……满教习报满，亦照此例。[]<br /> <br /> （Manchu teaching staff expired）The students under the teacher's name shall be recorded that how many years they have studied, where they are studying now, how many translators have been trained, and the list of students shall be compiled and handed over to the archives room. It shall be recorded on every specific day, if they were absent from class and had no effect in learning, the teacher is not allowed to declare that their work has expired, and the teaching assistant will be recorded a major demerit once.<br /> （Chinese teaching staff expired）In addition to making a list of such students like scholars, the students of the Imperial college, and Zhongshu, it should be recorded that how many of them are still studying, indicating their age and how many volumes of Confucian classics they have read; It also should be recorded that the number of writers, indicating their age, how many classics and Eight legged Essay they have read, articles they have discussed, which half or the whole, and the year of admission of each student should be registered in the two brochures in detail. When Manchu teaching staff expire，they should also follow this regulation.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:18, 19 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 所谓“报满”原指官员任期届满，或历俸已满之意，此处当指教习的期满考核。由此可见，国子监八旗官学中的教习，无论满、汉，在任满三年之职后，都需要将个人名下学生的学习情况，及其绩效等，详细说明并造册入档，作为嗣后铨补的重要依据。同时，也说明国子监对于学生考课，以及教习考核的严格与认真，可谓赏罚分明。如乾隆二十一年，高宗谕令改圆明园学专习清书，以倡导满族传统特质之后，经礼部议准，规定嗣后生徒如能在四年期满时，由翻译考取录用，则“该教习列为一等”。[]<br /> The so-called &quot;full&quot; originally referred to the expiration of an official's term of office, or that he had served a certain period of time, but here refers to the assessment of the instructors for their fulfillment of duty. It could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination for students and the assessment for instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign,after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that &quot;the instructor should be ranked first class&quot; if the subsequent students could pass the translation examination and get employed by the end of four-year period of his duty.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:49, 19 October 2021 (UTC)<br /> <br /> The so-called &quot;full&quot; originally referred to the expiration of an official's term of office, or that he had served a prescribed period of time, but here refers to the assessment of the instructors for their fulfillment of duty. Therefore, it could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination of students and the assessment of instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign, after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that &quot;the instructor should be ranked first class&quot; if the subsequent students could be employed after examination by the end of four-year period of his duty.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:03, 19 October 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 无奈好景不长，至嘉庆、道光年间，国子监八旗官学中教习虚开功课，且学生不常入学肄业的情况并不鲜见。虽然皇帝对此已有觉察，并明令禁止，但终因积习日久，难以遏止，因而整顿旗学之事，有名而无实。清代对于翻译人才的需求源于内生、外在双方面因素的合力。<br /> <br /> But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons irresponsibly, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture exists in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:16, 16 October 2021 (UTC)<br /> <br /> But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it by official order, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture existed in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors together.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:12, 19 October 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 从内部讲，清代以异族取得政权，历代君主及其统治集团都以八旗为国家根本，又以清语为八旗根本，因而旗人必须学习清语，或具备清语能力。与此同时，为了稳固统治，使旗人“足充任用”，满族又得与其他族群沟通和交流。多语种能力的养成既是翻译的前提条件，又为翻译提供了现实可能。<br /> <br /> From the inside, the Qing Dynasty took power by their different race, all previous emperors and their ruling cliques took the eight banners as the foundation of the country, and the Qing language as the foundation of the eight banners, so the banner men must learn the Qing language or had the ability of the Qing language. At the same time, the Manchu had to communicate with other ethnic groups in order to maintain their rule and made the banner men “fully employed”. The cultivation of multilingual competence was not only a prerequisite for translation, but also provided a realistic possibility for translation.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:02, 19 October 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 清代的翻译教育与翻译人才培养，无疑也是政治考量的产物。尤其是清军入关后，面对语言文字、文化形态，以及政权结构迥异于自己的汉人族群，如何进行有效统治，维护并巩固统治基础，同时又不致满洲民族特质废弛，乃是统治者不得不考虑的问题。在此情形下，清初统治者循汉人国子监例，创设八旗官学，令八旗弟子学习语言、翻译和骑射等，便成为不二选择。这么做，既不失满洲特色，又增进了民族交流，对于呈现满洲特色的统治特征，以及扩大政权的参与基础等，意义重大。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> *基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”；② 湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> * Fund Project: ① Humanities and Social Sciences Fund Project of the Ministry of Education:&quot;A Study on Translation Policy in the Early and Middle Period of Qing Dynasty&quot;; ② Social Science Fund Project in Hunan Province:&quot;A Study on the Specific Form and Variation Track of Translation Policy in the Early and Middle Period of Qing Dynasty&quot;, project approval No.: 20YBA131; ③ A Key Project of the Department of Education of Hunan Province:&quot;A Study on Translation Policy in the Early and Middle Period of Qing Dynasty&quot;, project approval No.: 20A222.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 08:40, 18 October 2021 (UTC)<br /> <br /> * Fundation Project: ① Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Ministry of Education, Humanities and Social Sciences Foundation Project; ② Research on the ''Specific Form and Change Trajectory of Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Hunan Provincial Social Science Foundation Project, Project Approval No. 20YBA131: ③ Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', a key project of Hunan Provincial Education Department, project approval number: 20A222.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:41, 19 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 清初旗学中的翻译教育及其变化过程*<br /> <br /> 摘要：清初的旗学教育是内、外因素合力的结果，其目的是为了提升旗人素质，培养翻译人才，巩固国家统治。清初旗学教育及其翻译人才培养的整体脉络是：兴于顺治，隆于康、雍，驰于乾隆，废于嘉、道。<br /> <br /> Translation education in Banner schools in the early Qing Dynasty and its process of change*<br /> Abstract: Banner school education in the early Qing Dynasty was the result of a combination of internal and external factors, and its aim was to improve the quality of bannerman, cultivate translators and consolidate national rule.The overall lineage of Banner school education and its training of translators in the early Qing Dynasty was that it began during the reign of Shunzhi emperor, flourished under the Kangxi and Yongzheng emperors, declined under the Qianlong emperor and was abolished under the Jiaqing and Daoguang emperors.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:31, 19 October 2021 (UTC)<br /> <br /> <br /> <br /> <br /> <br /> <br /> Translation education and its changing process in flag education in the early Qing Dynasty<br /> Abstract: the flag education in the early Qing Dynasty was the result of the joint efforts of internal and external factors. Its purpose was to improve the quality of flag people, cultivate translation talents and consolidate national rule. The overall context of flag education and translation talent training in the early Qing Dynasty is starting in Shunzhi, prospering in Kang and Yong, declining in Qianlong, and abolishing in Jia and Tao.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 04:45, 19 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 旗学教育的发展、改革与兴盛，其原因主要在于三个方面：历代帝王的支持、满、汉族官员的鼓吹、满洲大儒的力倡。而造成旗学教育最终走向颓势并废弛的因素则包括民族融合的加剧、旗人学习意愿的消退，以及章程管理的松弛等。旗学中的翻译教育主要有两种不同途径，即普通旗学机构中的翻译教育，以及满、汉翻译学、翻译义学中的翻译教育，所培养的翻译人才成为各个时期处理文书，办理翻译事宜的重要来源。<br /> <br /> The reasons for the development, reform and prosperity of flag education mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, and the advocacy of Manchu Confucianism. The factors causing the decline of flag education include the intensification of national integration, the decline of flag people's willingness to learn, and the slack management of rules.There are mainly two different ways of translation education in flag education，namely, translation education in ordinary flag education institutions, and translation education in Manchu, Chinese translation and translation semantics. The trained translation talents have become an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:17, 17 October 2021 (UTC)<br /> <br /> The reasons for the development, reform and prosperity of Banner education mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, as well as the advocacy of Manchu scholars. The factors causing the decline of Banner education include the intensification of national integration, the decline of Banner people's willingness to learn, and the slack management of regulations, etc. There are mainly two different ways of translation education in Banner education, namely, translation education in ordinary Banner education institutions, and translation education in Manchu, Chinese translatology and translation semantics. The trained translation talents provide an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:54, 17 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 关键词：旗学；翻译教育；变化过程；翻译考试；汉书翻译1.引言。满洲以少数族群立国并统治中原，如何能保持民族特色，而又能与汉人交流，扩大政权的统治基础，乃是统治者不得不考虑的问题。而设置旗学，教授国语骑射，并推动翻译教育，乃是因应时势之举。<br /> <br /> Key words: the School for children of the Eight Banners; translation education; changing process; translation examination; the translation of History of Han Dynasty.<br /> 1. Introduction. Manchuria, which was found by minority ethnic groups, ruled the central plains. The rulers had to consider the questions like how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the School for the children of the Eight Banners, where taught the Manchu language, riding and shooting, in the meantime, helped to promote translation education, was the trend of the times. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:34, 17 October 2021 (UTC)<br /> <br /> Key words: the Banner Education; translation education; changing process; translation examination; the translation of History of Han Dynasty.<br /> 1. Introduction. Manchuria, which was founded by minority ethnic groups, ruled the central plains. The rulers had to consider how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the the Banner Education which taught the Manchu language, riding and shooting and helped to promote translation education as well, was the trend of the times. --[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 03:09, 17 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 顺治初年，清廷循汉族国子监之例创设旗学，开清代官学教育制度之先河，专供旗人学习语言、骑射与翻译。顺治朝以后，旗学教育屡经调整与改革，不仅在特定区域设学，而且使旗学教育逐渐平民化、普遍化，既稳定了生源，又规范了教习的拣选和稽核，并适时调整旗学机构的设置、复设或改设，以及教学内容与考核方式，确保了旗人的学习品质。由于办理旗学的主要目的即是为了培养翻译人才，和具备多语种能力的治国之才，故旗学中的教学和学习用书多为汉籍译本，其中多数为满文译本，另有部分为蒙文译本，或者满、汉和满、蒙合璧本。<br /> <br /> During the early years of Shunzhi Period, the Qing government was the forerunner of the OfficialEducation which was set exclusively for Banner people to learn language, riding, shooting and translation. After the Emperor Shunzhi  Perid,  the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It also gradually became popularization and generalization, which stablized source of students, regulated selection and assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. Because of the reason that the Banner Education was aimed to cultivate qualified translators and statemenships possessed with multilanguage, textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 04:48, 17 October 2021 (UTC)<br /> <br /> During the early years of Shunzhi Period, the Qing government followed the example of the Official Education which set exclusively for Banner people to learn language, riding, shooting and translation, which was considered as the new way for the educational system since Qing dynasty. After the Emperor Shunzhi  Period,  the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It was gradually popularizing and generalizing, which possess the stable source of students, the regulated selection and the assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. The Banner Education was aimed to cultivate qualified translators and ministerial talent who were multilingual, so textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:28, 18 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 虽然乾隆朝尤其是乾隆中期以后，旗学教育多有弊病，如旗学制度流于形式，章程管理日渐松弛，加上旗人子弟仕宦心态突出，致使学习不勤不精，但在最高统治者的要求与支持，以及内、外因素的交互作用下，仍为国家培养了大批治理之才和翻译专才。2.旗学的翻译使命。满族统治中国以来，为维护满洲的民族特质，以及少数族裔的统治优势，统治者一向提倡旗、民分治，要求旗人保持民族特质，习国语，专骑射，维护国家根本。<br /> <br /> During the Qianlong period, especially after the middle period, there were many disadvantages that the education of Banner exerted, such as the system of Banner learning becoming a formality, the regulations and management becoming slack, coupled with the prominent attitude of the banner’s student for promotion in officialdom, so that they were nor diligent nor good at learning. But under the support and the request of the supreme ruler, with the interaction of internal and external factors, the education of Banner still cultivated a large number of governance talents and translation specialists for the country. 2. The translation mission of the Banner’s education. Since Manchu ruled China, in order to maintain the ethnic characteristics of Manchuria and the dominance of ethnic minorities, the ruler has always advocated the separate governance of the flag and the people, requiring the flag people to keep their ethnic characteristics, learn the National language, practice riding and archery in order to stabilize the foundation of the country.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 02:07, 17 October 2021 (UTC)<br /> <br /> Although in the reign of Qianlong, especially after the middle of the Qianlong period, there were many disadvantages in banner school education, such as the system of banner study becaming a mere formality, the management of the articles of association being increasingly relaxed. Furthermore, the prominent official mentality of the banner people's children led to the lack of diligence and precision in learning, a large number of people who were proficient in governing and translating still cultivated for the country under the requirements and support of the emperor and the interaction of internal and external factors. 2. The translation mission of banner studies. Since the Manchu ruled China, in order to maintain the national characteristics of Manchu and the ruling advantages of ethnic minorities, the rulers have always advocated the separation of the banner and the people, requiring the banner people to maintain their national characteristics, learn the national language, specialize in riding and shooting for maintain the foundation of the country.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:44, 18 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 然而，为确保国家治理行之有效，国家长治久安，旗人亦必须兼通满、汉，与汉人沟通交往，以便学习其典章制度与执政经验。顺治朝以后，旗学教育逐渐兴起，其中除国子监八旗官学、顺天和奉天府学外，又有咸安宫和景山官学、宗人府宗学和觉罗学，以及各地八旗官学、义学和清文学等，这些官学成为清代兴贤育才，教养备至的重要场所。对于旗人而言，只有接受旗学教育，熟读经史，掌握翻译，练习骑射，才能符合政府的人才标准和要求，为自身的进身入仕觅得正途。<br /> <br /> However, for ensuring the effectiveness of national governance and long-term stability of the country, the banner people must be proficient in both Manchu language and Han Language thus communicating with Han people to learn their laws and regulations and ruling experience. After the reign of Shunzhi, the banner education gradually rose. In addition to the eight banner official schools of the Imperial Academy, Shuntian and fengtianfu schools, there were also Xian'an palace and Jingshan official schools, the official school of Imperial Clan Court and Jueluo schools, as well as the eight banner official schools, righteousness schools and Qing literature schools in various places, all of which became an important place to cultivate talents and prepare for education in the Qing Dynasty. As for banner people, only by receiving banner education, reading classical and historical books, mastering translation and practicing riding and shooting can they meet the standards and requirements of the government of choosing people and find a right way for their official career.<br /> --[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 15:12, 16 October 2021 (UTC)<br /> <br /> However, in order to ensure the effective governance of the country and the long-term stability of the country, the banner people must also communicate with the Manchu and Han people, and communicate with the Han people to learn their rules, regulations and governing experience. After the Shunzhi dynasty, banner education gradually emerged. In addition to the eight banner official school, Shuntian and Fengtian school, Xian’an Palace and Jingshan official school, Zongrenfuzong school and Jueluo school, as well as the eight banner official school, Yi school and Qing Dynasty Literature, etc., these official schools became an important place for educating and cultivating talents in the Qing Dynasty. For banner people, only by receiving banner education, learning by heart in classics and history, mastering translation, and practicing riding and shooting, can they meet the government's talent standards and requirements and find a right path for their own career.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 13:31, 16 October 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 而统治者之所以重视满、汉语学习，以及翻译能力的培养，乃是国家行政和治理的需要所致。众所周知，国初之际，官员的日常行政广泛使用满文，政务的推动离不开翻译。《钦定大清会典则例（乾隆朝）》中说，清初以来，皇帝颁发满、汉文谕旨时，往往先由内阁进行翻译，或将清字译汉，或将汉文翻清，如此才能上传下达，确保政令畅通。<br /> <br /> The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, and the promotion of government affairs was inseparable from translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first, or translated the Qing characters into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the smooth flow of government orders.<br /> <br /> The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, government affairs cannot be handled without translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first. They translated the Manchu language into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the decisions of the government are carried out effectively.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:38, 17 October 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 各部院衙门撰写本章时，虽然兼用清、汉双语，但直省本章中不使用清字者较为常见，这种情况下则往往由通政司将本章咨送内阁，再由后者送交汉本房进行翻译，事毕之后由满本房誊写。（允祹等，1983：4）各省驻防将军、副都统等遇奏事之时，也只使用满语，因而旗籍官员中办理文书业务者，也必须娴熟翻译。（曹振镛，1986：488）至清末之际，虽然旗学中清语荒废的情形日益严重，学生的翻译能力每况愈下，但国家对于翻译人才的需求并没有完全消失。<br /> <br /> When yamen(government office in feudal China) writes documents, although both uses Manchu and Chinese can be used, but people who do not use Manchu are more common in departmental documents. In this case, the the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would copy it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents,among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) In the late Qing Dynasty, although abandonment of Qing language in the Banners study is becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)<br /> <br /> <br /> When yamen(government office in feudal China) writes documents, although both Manchu and Chinese can be used,people who do not use Manchu are common in departmental documents. In this case, the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would transcribe it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents, so among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) At the end of Qing Dynasty, although abandonment of Qing language in the Manchu study was becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)<br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:58, 19 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 然而，有清一代，旗学教育到底兴于何时，旗学中培养的翻译人才究竟几何，等等问题仍存争议。即以宗学的设置时间为例，不同文献的记载便不相同。如《八旗通志·初集》和《钦定八旗通志》中，都载有顺、康年间宗学变化之事，但《（雍正）大清会典》中，却未见有此段史实，反而将宗学之设归于雍正二年。（鄂尔泰等，1986：945-946；铁保等，1983：1-2；允禄等，1995：26）<br /> <br /> However, in the Qing Dynasty, there were still disputes about when the Manchu education was prosperous and how many translation talents were trained and so on. That is to say, taking the setting time of zongxue as an example, the records of different documents were different. For example, the first collection of Pa Ch'i T'ung Chih and Tongshu of Manchukuo Family in Eight Banner of Qinding contained the changes of zongxue during the years of Shun and Kang. However, this historical fact was not found in the (Emperor Yongzheng) Great Qing conference, but the establishment of zongxue was attributed to the second year of Emperor Yongzheng. (Ertai etc 1986:945-946; Tiebao etc 1983:1-2; Yunlu etc 1995:26)<br /> <br /> annotation:<br /> 1. zongxue: educational institutions for royal clan <br /> 2. Pa Ch'i T'ung Chih: a book recording of Eight Banners system in detail;general annals of the Eight Banners<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 虽然如此，有两点却可肯定：其一，不论雍正二年办理的宗室之学是“复开”，还是“创设”，其中原因确与康熙朝晚期的皇子夺嫡事件有关。《清世宗实录》中对此已有说法：朕惟睦族敦宗，务先教化。尝见宗室中，习气未善，各怀私心，互相倾轧，並无扶持爱护之意，惟知宠厚妻党姻娅，其于本支骨肉，视若仇敌，殊为悖谬。<br /> <br /> Nevertheless, two points can be confirmed: first, whether the imperial clan school handled by Yongzheng in the second year of Yongzheng was &quot;reopened&quot; or &quot;created&quot;, the reason is indeed related to the emperor's son's seizing the throne in the late Kangxi Dynasty. It has been said in the《true records of emperor Shizong of the Qing Dynasty》 that In order to make the family harmonious,relatives and friends sincere, we must educate them first. I often see some people in the imperial clan who are not kind-hearted, have selfish intentions, frame each other, and do not love each other. It's absurd to spoil your wife and treat other concubines as enemies.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211020_homework&diff=124892 2021-10-20T02:04:00Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 太宗曾多次谕令“金、汉之人都要读书”，认为发展文教裨益于国家治理，而翻译和讲解汉文书籍则是旗人教育中的重要环节。[] 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第13页。为推进旗人教育，给朝廷选拔人才，太宗又对汉人进行考试，“分别优取”，赏以银两或差事。<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 太祖、太宗等人的支持使得清初之际的汉籍翻译蔚然成风，且旗人教育为之一变，为后来的旗学设立和旗学教育营造了条件。旗学之兴及其翻译人才培养之定位。顺治朝以后，随着政权推进和时局变化，入关之初所谓“满洲、蒙古、汉军皆通国语”的情况不复存在，新任官吏中因为语言不通导致政务受阻者，成渐长之势。<br /> <br /> The support of Taizu, Taizong and others made Han books’s translation popular in the early Qing Dynasty, and the education of Manchu changed, which created conditions for the establishment and education of Manchu. The flourish of Manchu studies and the orientation of translation talent training. After the Shunzhi Dynasty, with the advancement of the political power and the change of the current situation, the so-called &quot;Manchuria, Mongolia and the Han army all know the national language&quot; at the beginning of entering Han no longer exists. Among the new officials, those whose government affairs are blocked due to linguistic barrier have gradually grown.<br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 16:53, 16 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 尤其是地方督抚等汉籍官员，凡遇到国书文移，往往都不认识，只能委任“内三院”中通晓翻译的笔帖式，代为办理。[] 昭梿：《啸亭杂录》，北京：中华书局，1980年，第254页。但代为办理自有其弊，如“猜疑推诿”等，因而如何解决旗人读书，为国家培养语言人才，便成为当务之急。<br /> <br /> In particular, Chinese officials including local governors often don't know the imperial decrees declared by the Cabinet, so they can only appoint translators in the &quot;three courts of Cabinet&quot; to handle it on their behalf. (Zhao Lian: Records of Howling Pavilion, Beijing: Zhonghua Book Company, 1980, P. 254.) However, it has its own disadvantages, such as &quot;suspicion and prevarication&quot;. Therefore, how to solve the problem of studying for the people of Eight Banners and cultivate language talents for the country has become a top priority.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 01:44, 20 October 2021 (UTC)<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 顺治元年，国子监祭酒李若琳（？-1651）上疏世祖，奏请效仿明初之制，扩大国子监的生员人数，为国家培养人才。摄政王多尔衮对此颁布圣谕，敕令不论满、汉官员，其子弟中有愿读清、汉书者，皆可入国子监学习。同年十一月，李若琳就太学事宜再次上奏，要求增补教官，并以“晷短途遥”为由，建议在各八旗辖地觅空房一所，设立书院，此即为八旗官学之始。[]<br /> <br /> In the first year of Emperor Shunzhi, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to imitate the institution of the early Ming Dynasty, expanding the number of people who went to the Imperial College and cultivating talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:38, 16 October 2021 (UTC)Chen Huini<br /> <br /> <br /> In the first year of Emperor Shunzhi（1644）, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to advise the imitation of institutions in the early years of Ming Dynasty.He suggested to larger the number of people who enrolled in the Imperial College and cultivate talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 10:18, 17 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第112页。从顺治元年设立国子监八旗官学，到顺治九年设置宗学，再到康熙二十五年设立景山官学，以及雍正七年设立咸安宫官学，再到驻防各省八旗官学、义学和清文学等的相继设立，清代的旗学体系经历了从无到有，从零散到完备的发展过程。这些学校不仅教授涉及满洲根本及其文化特征的各种科目，如清语、骑射等，也教授翻译、汉书等科目，目的是在八旗满洲、蒙古和汉军中兴贤育才，将文、武学业综于一体，教导民族特质，并为朝廷培养治理人才，尤其是翻译专才。<br /> <br /> <br /> Eertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985:112）Since the construction of Guozijian Manchu Eight Banners Official School in 1644, many schools were built accordingly from Patriarchal school in 1653, Jingshan Official School in 1686, Xianangong Official School in 1729, to Provincial Manchu Eight Banners Official School, Yi School and Qing Literature School. School systems of Qing dynasty grew out of nothing and became perfect.These schools not only taught subjects rooting in Manchu culture like:Qing language, riding and shooting, but also taught translation and Han books.They aimed to encourage and educate talents and virtues, combine literature and martial arts, cultivate national features and develop officials with governability, especially with translation ability.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:23, 17 October 2021 (UTC)<br /> <br /> Ertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985, p. 112. From the first year of Shunzhi to set up the eight banners official school, to the ninth year of Shunzhi set up educational institutions for royal clan, to the 25th year of Kangxi set up Jingshan official school, as well as the seventh year of Yongzheng set up Xian'an Palace official school, and then stationed in the provinces of the eight banners official school, community-run schools charging no tuition and literature of Qing dynasty , etc. The banner school system in the Qing dynasty has undergone the development process from nonexistence to pass into existence, from fragmented to complete. These schools not only taught a variety of subjects involving the fundamental and cultural characteristics of Manchuria, such as Qing language, archery, etc., but also taught translation, Han books and other subjects. The purpose was to raise talents in the eight banners Manchurian, Mongolian and Chinese army. It was a combination of literature, martial arts, teaching national characteristics, and for the imperial court to cultivate governance talent, especially translation expertise.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 09:47, 18 October 2021 (UTC)<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第895页。旗学教育的兴起是政治考量和文化统制的产物，从一开始便有着明确的目标性和指向性。一方面，它是为了培养和提升旗人的语言能力与文化素质；另一方面，则是为了培养旗人从事满、汉或满、蒙翻译，以及处理国家政务的能力。<br /> <br /> Ertai et al., punctuation collated by Li Xun and Zhao Degui, &quot;The Eight Banners - The First Collection&quot;, Changchun: Published by Northeast Normal University, 1986, p. 895. The rise of banner education was a product of political consideration and cultural unification, and had a clear goal and direction from the beginning. On the one hand, it is to cultivate and improve the language ability and cultural quality of banners; on the other hand, it is to cultivate banners to engage in translation between Manchu and Chinese or Manchu and Mongolian, as well as the ability to deal with state affairs.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:47, 18 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 因而，和汉书翻译、翻译科考一样，旗学教育中也天然地植入了翻译课业与考课的成分。嘉庆四年，铁保奉敕修撰《八旗通志》，其中论及八旗官学的作用，认为旗学之重心在于儒家礼教，而非翻译，其中指出：至中人以上、以下，课以经义，则不能不从事于讲肄；从事于讲肄，则不能不读圣贤之书；读圣贤之书，则耳濡目染，渐至于心领神会，晓然于事理之是非。<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 事君必能知大义，临事亦必能知大体，即其限於材质，不能大成者，亦可娴于礼教，明於廉耻，凜然不敢妄为，而不失开国敦庞之旧俗。[] 铁保等：《钦定八旗通志》，台北：台湾商务印书馆，1983年，第2-3页。铁保的说法不是没有道理，但旗学目的与功能的转向，反映的不是旗学教育对于翻译教学的剥离与舍弃。<br /> <br /> ==杜莉娜 Dù Lìnà英语语言文学（语言学） 女 202120081484==<br /> <br /> 恰恰相反，旗学教育之所以偏重儒教而非翻译，正是因为长期以来旗学教育中重视汉族文化与汉籍翻译的传统所致。换言之，正是因为旗学中长期使用汉籍满文译本作为教学内容，使得八旗官学生逐渐被汉族文化浸染，导致思维取向和价值观念发生变化。同时，频密、深刻的民族交往使得满族旗人的汉语能力日益提升，翻译能力因之渐长，而无需在旗学教育中专门培养。<br /> <br /> On the contrary,the reason why the education of Manchu focused on Confucianism rather than translation is that for a long time it had attached Chinese cultures and translation of Chinese books as importance. In other words,long using translation of Chinese books by Manchu as teaching contents, the officers of the Manchu Eight Banners and students had been gradually influenced by Chinese cultures,which has resulted in the changes of thinking orientation and values of theirs. Meanwhile,the frequent and deep communication between Han and Manchu had contributed to the gradual enhancement of Chinese skills and translation ability of the Manchu Eight Banners, without being taught by the special education of Manchu.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:17, 19 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 但不可否认的是，旗学作为整体仍与翻译有着千丝万缕的关系。如清太祖努尔哈赤十三世孙爱新觉罗瀛生（1922-2013）在总结旗学教育时指出的那样，旗学中的官学生除了学习满语语法之外，也需要学习大量汉文典籍（满文译本），如满汉合璧本的《三字经》和《四书》等，其实质内容与汉族教育并无不同，这么做即是为了使学生兼通满、汉，熟读经史，掌握翻译之术，为朝廷所用。[] 爱新觉罗瀛生：《谈谈清代满语教学》，《满族研究》，1990年第3期，第43-49页。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 满洲入主中原之后，统治上采取旗、民分治的形式，维护统治阶级的政治优势。为了巩固新生政权，虽然统治者不得不在满、汉之间寻找平衡点，审慎考量汉族士子和汉民利益，以免因为失去民心而危及稳定，但为了维护统治集团的特殊地位，又不惜牺牲汉人利益。而创办官学，倡导国语骑射，正可以保持满洲的民族特质，抵御汉文化冲击。<br /> <br /> <br /> After Manchu entered and hosted the central China, the ruling classes took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, rulers had to to find a balance between Manchu and Han, and deliberate for both Han scholars and ordinary people’s interests, so as not to lose the hearts and minds of the common people which would endanger the stability of the governance. But they had no choice but to sacrifice the interests of Han people, in order to safeguard the special position of the ruling classes. However, the establishment of office schools and the promotion of Manchu language , horsemanship and marksmanship just could maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:53, 16 October 2021 (UTC)<br /> <br /> After Manchu entered and hosted the central China, the ruling class took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, the ruler had to find a balance between Manchu and Han, deliberating for the interests of both Han scholars and ordinary people so as not to endanger the stability of the governance for losing the hearts and minds of the common people. However, to safeguard the special position of the ruling class, they had no choice but to sacrifice the interests of Han people. And the establishment of official schools and the promotion of Manchu language, horsemanship and marksmanship could help maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:26, 18 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 兴办旗学，使八旗人等兼通满、汉，既学习语言，又学习骑射，兼习翻译，一则可以沟通政事，二则可以学习汉制，可谓一举多得。正是由于有了这样的功能设定，旗学教育自其创设之日起，便与翻译结下了不解之缘。以宗学为例，该学初设时，只对满洲教习、满语学习做了规定，而未对汉语进行要求，但统治者从国家治理的需要出发，仍对宗室的翻译能力留有期待。<br /> <br /> The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which was literally killing two birds with one stone. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, given the need of national governance, still expected members of the royal clan could develop their competence in translation.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:24, 18 October 2021 (UTC)<br /> <br /> The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which achieve many things at one stroke. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, starting from the needs of national governance, still has expectations for the translation ability of the royal clan.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 14:05, 19 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 《清朝文献通考》中说，宗室子弟不仅要“咸涵于礼仪道德之途”，“讲明与伦纪纲常之大”，而且应该“服习于书射翻译之业”。[] 刘锦藻：《清朝文献通考》，杭州，浙江古籍出版社，2000年，第5437页。又以八旗蒙古官学为例，该官学虽于雍正六年停办，但吏部在给出的裁撤理由中，也明确提及蒙古官学生和监学生等均需学习翻译，并认为这一点与国子监官学中蒙古官学生的学习内容相同，因而“实属多设”。[]<br /> <br /> In the comprehensive studies of Qing documents, it is said that the children of the imperial clan should not only &quot;be well-educated, immerse in etiquette and morality&quot;, &quot;be civilized, take the Principal Relationships and Constant Virtues as the most important&quot;, but also &quot;learn to read, shoot an arrow and translate&quot;. [] Liu Jinzao, Comprehensive studies of Qing documents, Hangzhou, Zhejiang ancient Books publishing house, 2000, p. 5437. Taking the “Eight Banners” Mongolian official school as an example, although it was suspended in the sixth year of Yongzheng, the Ministry of Appointments also explicitly mentioned in the reasons for the abolition that Mongolian official students and students of the Imperial Academy were required to learn translation, and thought that this was the same as the learning content of Mongolian official students in the directorate of Imperial Academy, so it was &quot;multi-set&quot;. []--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 03:09, 18 October 2021 (UTC)<br /> <br /> In ''A Comprehensive Studies on Qing Dynasty Literature'', it was said that the offsprings of the imperial family should not only be “well-educated and immerse in etiquette and morality” and “prioritizing manners and moral principles”, but also be engaged in “reading, archery and translation” [Liu Jinzao, ''A Comprehensive Studies on Qing Dynasty Literature'', Hangzhou, Zhejiang Chinese Ancient Classics Publishing House, 2000, p. 5437.] Example was taken that the Eight Banners Mongolian Official Academy was though suspended in the sixth year in the reign of Emperor Yongzheng, for it was redundant, according to the Ministry of Oficial Personnel Affairs, in that translation was a required course in both Mongolian official Academy and Imperial Academy.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 15:27, 19 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 鄂尔泰等：《清实录·世宗宪皇帝实录》，北京：中华书局，1985年，第1089页。清军入关之后，随着政权范围的日益扩大，驻防体系随之变动。但就旗学体系而言，除特殊区域因特殊目的设置旗学之外，其余旗学基本定在京畿，其作用主要是为了教导在京八旗子弟，而驻防各地设学并不普遍，导致驻防八旗弟子无法与京师旗人子弟一样，获得同样的教育机会。<br /> <br /> [Er Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army crossed the Shanhai Pass, its garrison system changed accordingly with its increasing scope of the regime. However, in terms of the Banner School system, Schools were established basically in the Capital City and its Environs, except for special areas where the Banner Schools were set up for special purposes, for the Banner School was mainly to teach the Eight Banners and their offsprings in Beijing. But the Eight Banners in other territories could not have the same education opportunity as their clansmen in Beijing and its Environs because the Banner School was not common in other territories.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:43, 17 October 2021 (UTC)<br /> <br /> [E Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army entered the Shanhai Pass, with the increasing scope of the regime, its garrison system changed. But as to the Banner school system, except the schools established for special aims in special areas, the rests were basically set up in the Capital City, whose function was mainly to educate offsprings of the Eight Banners in Beijing. While schools were scarcely set up in the garrisons, resulting in that the offsprings outside Beijing could not get the same educational opportunity as the offsprings of the Eight Banners in Beijing.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:47, 18 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 即便如此，驻防各地旗学中，仍有不少明确规定教习翻译。如康熙三十二年设防的荆州，于乾隆二十四年兴建学舍，设置八旗两翼义学，后又于乾隆四十五年添设各旗义学一所，并专设八旗翻译义学一所。绥远城于乾隆二年设防，乾隆八年兴建学舍，除设立义学八所各十二间之外，也设立满、汉翻译学一所共十间。<br /> <br /> <br /> Even so, lots of the Banner schools of the garrisons still clearly specified that translation should be taught and learned. For example, in Jingzhou, garrisoned in the 32nd year of the reign of Kangxi, there were many schools built in the 24th year of the reign of Qianlong and free schools for the Eight Banners set. Later, every banner added a free school in the 45th year of the reign of Qianlong, and specially established a free school of translation for the Eight Banners. In the city of Suiyuan, fortified in the 2nd year of the reign of Qianlong, there were numerous schools in the 8th year of the reign of Qianlong. Besides the establishment of eight free schools with 12 rooms respectively, there was also a school for translation between Manchu and Chinese with 10 rooms established.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:36, 18 October 2021 (UTC)<br /> <br /> Even then there were lots of places requiring translation study among those Banner’s station. For example, Jingzhou which was militarized in the 32th year of the reign of Kangxi then built many schools in the 24th year of the reign of Qianlong, especially public schools for all eight banners. Later every banner set up a new public school, and another for the translation of Eight Banners in the 45th year of the reign of Qianlong. Suiyuan Ctiy, militarized in the second year of the reign of Qianlong, secured many schools in the 8th year of the reign of Qianlong. Except for the 8 public schools with 12 classrooms for every banner, there were another 10 classrooms for translation of Man and Han. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:30, 19 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 伊犁古扎尔城（即宁远城）于乾隆二十六年设防，乾隆三十四年兴建学舍，设各旗满、汉学房四间，并设满、汉翻译蒙古学舍一所共九间。清初之际朝廷究竟在各省驻防之地设立官学多少，实难考证。其中原因，与《八旗通志》和《钦定八旗通志》等主要文献中的记载不详有关。<br /> <br /> The city, Guozard（Ning Yuan）in Ili was fortified in the 26th year of the reign of Qing Emperor Qianlong；there were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to verify how much administrative institutions and schools were built in early Qing Dynasty because of the lack of information in major classical books like the General History of the Eight Banners and Qinding Baqi Tongzhi.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:49, 17 October 2021 (UTC)<br /> <br /> Guerzha city（Ningyuan）in Ili was fortified in the 26th year of the reign of Emperor Qianlong. There were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to figure out how many official educational institutions were built in early Qing Dynasty because of the lack of detailed information in classical books like the General Annals of the Eight Banners and the authorized version of the book.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:47, 17 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 例如，《八旗通志》中，对于湖北荆州兴建学舍与官学一事只字未提，但在希元修纂的《荆州驻防八旗志》（《续修四库全书》第859册）中，则记有乾隆四十五年长泰（右翼蒙古协领）奏设满、汉官学、义学，以及八旗翻译学之事。[] 希元等：《荊州驻防八旗志》，上海：上海古籍出版社，1997年，第473页。虽然驻防各地旗学名称不一，其中有名官学者，也有名义学者，更有名翻译义学者，但教学内容上有着极大的相似性，其紧要者无非语言（清语、汉语、蒙语）、骑射，以及翻译。<br /> <br /> For example, there was nothing about school building in Jingzhou, Hubei Province in the General Annals of Eight Banners. However, it was recorded that in the 45th year during the reign of Emperor Qianlong, Changtai (right-wing Mongolian general) advised to build schools imparting knowledge about Man's culture and Eight Banners' translation, official educational institutions with Han's pattern and public schools. And this record was written in the Annals of Eight Banners' Garrison in Jingzhou proofread by Xiyuan. (《Complete Library in the Four Branches of Literature(revised edition)》Book 859)[Xiyuan et al: 《the Annals of Eight Banners' Garrison in Jingzhou》, Shanghai: Shanghai Ancient Books Publishing House,1997,page 473] Although the names of schools for Eight Banners were called differently such as official educational institutions, public schools and even translation public schools, varying with different garrisons, these schools shared extremely similar courses content. And they focused on language (language used by Qing, Han people and Mongolian), horseback archery and translation.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:39, 17 October 2021 (UTC)<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 1.旗学教育与翻译教学契合的典范：绥远城官学。乾隆六年十二月初六日，绥远城扬威将军补熙等奏请设立满、蒙学馆，教育兵丁子弟。奏章指出，绥远城地处偏远，咨报、文移和案件审理等政务活动均用满、蒙文字，如果不加以教习，则政令之推行难以为继。A model of the combination of Manchu education and Translation Teaching is the Official School in Suiyuan City. On the sixth day of December (lunar calendar) in the sixth year of Emperor Qianlong's reign, General Bu Xi and others in Suiyuan City asked to set up Manchu and Mongolian schools to educate the children of soldiers. The memorial pointed out that Suiyuan City is located in a remote area, and government activities such as consultation, document transfer and case trial all use Manchu and Mongolian characters. If the children are not taught, the implementation of government orders will be unsustainable.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:04, 20 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 虽然此前经皇帝御批，并着军机处大臣等议奏，同意从归化城（呼和浩特）都统衙门中挑选二人，派往绥远城，专司翻译、书写蒙古文字，但军机处并没有同意设立满、蒙学馆，以教习满、蒙语言文字。然而，补熙认为，绥远城咨行各地方官府的差务甚多，而移驻兵丁均来自包衣，通晓满、蒙者实属寥寥，如不能设立学馆，教习旗人子孙，则现役旗人兵丁亡故后，满、蒙语言文字无以为继。这一点不仅于满洲旧俗不合，而且遇有政务时，会无人差遣。<br /> Although approved by the emperor and discussed by the minister of Office of Military Secret，they agreed to select two people from the Provisional Government of Guihua City(Hohhot) and send them to Suiyuan City to be responsible for the translation and writing of Mongolian characters, the Office of Military Secret didn’t agree to set up Manchu and Mongolian academies to teach Manchu and Mongolian characters and languages.However,Buxi believed that advisors of local governments of Suiyuan City had a lot of work to do,and the soldiers stationed in the city were all born in Baoyi family(servant),so few of them knew Manchu and Mongolian characters well.If they could not set up academies to teach the descendants of the people of Baqi,the Manchu and Mongolian languages would disappear after the death of the soldiers in active service.This is not only inappropriate manchurian old customs,and no one can be send when meeting government affairs.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 09:26, 18 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> 补熙所奏虽名为满、蒙选馆，实则为满、蒙翻译官学，意在培养翻译专才，处理以满、蒙文字书写的文移，或者以上述两种文字推行的政务。同年十二月十八日，即补熙奏陈之后不出半月，大学士兼军机处大臣鄂尔泰上疏皇帝，议准设立满、蒙官学，拟敕交吏部，由吏部从蒙古旗革职人员中拣选通晓满、蒙文字者二人，委任其以巴克什身份进行教学。<br /> <br /> What Bu Xi, a vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface, but in fact, the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Bachelor and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 10:21, 17 October 2021 (UTC)<br /> <br /> What Buxi, the vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface. In fact, it referred to the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Grand Secretary and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:14, 20 October 2021 (UTC)<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 乾隆帝批复“依议。钦此”，于是绥远城翻译官学得以设立。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47页。乾隆八年九月初三日，补熙和副都统纳明等奏请设立蒙古学，以便翻译文移资用。<br /> <br /> Emperor Qianlong gave a written reply, ''consent and implement now'', so the translation official school of Suiyuan city was established. [] The First Chinese Historical Archive (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3,the 8th year in the period of Emperor Qianlong, Buxi and the deputy lieutenant-general Naming, etc. reported to the emperor for the establishment of Mongolian studies and then they could have funds to translate documents.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 08:16, 17 October 2021 (UTC)<br /> <br /> Emperor Qianlong gave an official written reply, ”Consent and implement. By command of the Emperor”, so the translation official school in Suiyuan city was established. [] The First Historical Archives of China (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Period of Qing Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3, the 8th year in the period of Emperor Qianlong, Buxi and deputy lieutenant-general Naming, etc. submitted memorials to the emperor for establishing Mongolian studies which could be conductive to documents and affairs.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:25, 18 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> 补熙认为，绥远城地处旷野，政务繁多，若只设官学（满蒙官学），恐为不够，且教习由京城择员派往，也与省城之例不合。关于教习满文一事，补熙奏称已照军机处先前所议，由各旗自行组织，教习之遴选并不困难，而所难者在于蒙古文的教习。原因在于，虽然绥远城内有会蒙古语者，但其语言能力不足以充任教习之责。<br /> <br /> The official Bu Xi believed that Suiyuan city had a remote location but heavy government affairs, so it was not enough to set up the official school of Manchu and Mongolia only. And teachers sent from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching language of Manchus, Bu Xi submitted memorials to the emperor that each banner would have a self-organize according to the previous resolution of Privy Council. The difficulty was not the selection of teacher but teaching Mongolian, since the language competence of Mongolian speakers in Suiyuan city was insufficient for teaching.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:23, 18 October 2021 (UTC)<br /> <br /> <br /> The official Bu Xi believed that since Suiyuan city was located in a remote place and burdened with heavy government affairs, it was not enough to set up the official school of Manchu and Mongolia only. And teachers dispatched from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching the language of Manchus, Bu Xi has submitted memorials to the emperor that each banner would self-organize in light of the previous resolutions of Privy Council. The difficulty lied not in the selection but the teaching of the Mongolian language, as Mongolian speakers in Suiyuan city were not competent for teaching the language.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 00:42, 20 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 奏陈云：查，归化城土默特二旗，每旗各设学校一所，教习兵丁子弟翻译满蒙语文，每月支给巴克什等各银一两五钱，学生每日每人支给制钱十文。此项开支之银钱，由其所得房租银内动支。于雍正元年奏准施行，如今甚有裨益。<br /> <br /> Then he proposed to Chen Yun, that a school should be respectively instituted in the two areas of Cha and Tumot, to teach the soldiers and warriors to translate the language of Manchu and Mongolia, and every month each school should be granted 15 Qian (about 1500 to 2250 Wen) and each student should be granted 10 Wen every day. And this bill could be paid by the rents of the houses constructed by them. Officially carried out in the first year of Yong Zheng's reign, this programm was still of great benefits.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 06:49, 17 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 窃思，臣等管带官兵驻防口外蒙古旷野地方，与各扎萨克往来文移甚多，蒙古语文极为重要，现若不设立蒙古学，拣选巴克什施教，蒙古语文必将无以为继。请准我属绥远城亦照归化城土默特设立旗学之例，每翼各设学馆一所，由土默特二旗内挑选 通晓蒙古语文且能翻译者两人作为巴克什，每学视兵丁子弟之俊秀挑取十名教育。至巴克什、学生应得之项，照土默特旗之例，均由本城公用房租银钱内动支销算。<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 又查，现经军机大臣等议准，为撰拟翻译本城咨行各扎萨克之文移，由归化城土默特旗兵丁内选取两人在司行走。唯彼等不食饷米，每日来本城应差，倘不酌赏饭茶之份，贫苦蒙古委实难以当差。请亦照户部所定本地同知、通判衙门支给撰拟满蒙文移之土默特蒙古等饭食银之例，每月支给银五钱。<br /> <br /> After the second examination, now, with the approval of the grand minister of state, we will select two soldiers in the Tumote Qi of the Guihua city working in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without eating food and even no tea and something else. In this way, it was really difficult for you in poor Mongolia. Please following the stipulation stated by the Ministry of Revenue in feudal China, we should pay five yuan a month as their wage for food to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 05:59, 17 October 2021 (UTC)<br /> After the second examination, with the approval of the grand ministers , we selected two soldiers in the Tumote department of the Guihua city to work in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without asking salary and not to say tea and something else. In this way, it was really difficult for you to make a live in such poor Mongolia. Please follow the stipulation stated by the Ministry of Revenue in feudal China.We should pay five strings of silver coins a month as their wage to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:22, 19 October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 俟本城学习之人能翻译蒙古语文后，将土默特旗两名兵丁仍行遣回本旗。倘蒙圣主恩准施行，不仅臣等办理口外诸务无误，且大有裨益。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47-48页。<br /> Since scholars of the city could translate Meng character, two soldiers of Tu Moteqi were recalled to the original department.If Emperor have allowed the implement, not only could the ministers deal with affairs correctly, but also it would be greatly helpful.[The First Historical Archives of China (translated and compiled by Guo Meilan): Archives in QianLong Dynasty of Sui Yuan City,Historical Archives, The Second Phase in 2012, Page47-48] --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:14, 19 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 以“地处口外蒙古旷野”、“文移甚多”作为设立绥远城旗学的理由，这一点不只适用于此奏中提及的蒙古学，而且也适用于乾隆六年奏设的绥远城翻译官学，又名满、蒙官学。此折中，补熙不仅提到雍正年间于归化城土默特二旗设立旗学，教习兵丁子弟翻译满、蒙语言文字的事，而且建议朝廷允许绥远城效仿归化城之例，设立蒙古学，从巴克什中考选教习二人，但该教习必须通晓满、蒙文字，且精于翻译，并照土默特之例给予教习薪酬，同时给予学生生活补贴。<br /> <br /> To &quot;located in the outer Mongolian wilderness&quot;, &quot;a lot of text shift&quot; as the reason for the establishment of the Yanyuan City flag school, this not only applies to the Mongolian studies mentioned in this play, but also applies to Qianlong six years of the Yuyuan City translation officer, also known as full, Mongolian official studies. In this compromise, Tsushi not only mentioned the establishment of the flag school in the naturalized city of Tummert during the Yuzheng years, teaching the teachers and children to translate full, Mongolian language and writing, but also suggested that the court allow the city to follow the example of naturalized city, the establishment of Mongolian studies, from Bakshi to choose two people, but the teaching must be familiar with full, Mongolian script, and fine translation, and according to the example of the local special to give teaching and teaching pay, while giving students living allowance.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 03:49, 19 October 2021 (UTC)<br /> <br /> The reason for the establishment of suiyuan City banner School is that &quot;it is located in the Mongolian wilderness outside the mouth&quot; and &quot;there is a lot of literary movement&quot;, which is not only applicable to the Mongolian studies mentioned in this play, but also applicable to suiyuan City Translation official school, also known as Manchu and Mongolian official School, which was played in the sixth year of Qianlong. Fill this compromise, the city is not only mentioned the yongzheng years in GuiHuaCheng tumed flag flag and establishing learning, teaching and the soldiers' children is full, the language of the translation, and suggested that the court permits suiyuan city to follow the example of GuiHuaCheng, set up the Mongolian learning, from buck assorted tests to choose the two teaching, but the teaching must be familiar with text, manchu, Mongol and skilled in translation, and tumed as the example to give teacher pay, At the same time, students are given living allowances.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 01:24, 20 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 至于绥化城咨送各下辖地之文移，经军机处议准，皆循例由土默特旗兵丁中，选取通晓满、蒙语者二人进行翻译和撰拟，但此二人并未获得朝廷酬佣。因此，补熙一并奏请按土默特翻译满、蒙文字者之例，给予每月银五钱的饷米。同年九月十三日，乾隆帝朱批“依议。该部知道。钦此。”，同意了补熙所奏。[]<br /> As for the documents sent by Suihua city to each region under its jurisdiction, according to the approval of the Military Intelligence Office, two soldiers from Tumed banner who were proficient in Manchu and Mongolian were selected to translate and draft the documents, but these two men were not paid by the court. Therefore, Buxi also asked for a monthly rate of five coins for the interpreter of the Manchu and Mongolian languages according to the example of Tumed. On September 13 of the same year, Zhu PI, emperor Qianlong, &quot;complied with the proposal. The ministry knows. Qin here.&quot; And agreed to buhee's play--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:05, 19 October 2021 (UTC)<br /> <br /> According to the approval of the Military Intelligence Office, the documents sent by Suihua city to each jurisdiction were translated and drafted by two soldiers, who were selected from Tumed banner and proficient in Manchu and Mongolian. But these two men were not paid by the court. Therefore, Buxi presented a memorial and asked for five coins a month as salary with reference to the translators and interpreters of the Manchu and Mongolian in Tumed. On September 13 of the same year, emperor Qianlong wrote a response in red, &quot;Proposal approved. The ministry informed. End here.&quot; and he agreed what Buxi put forward.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 08:23, 19 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 乾隆十一年二月十三日，经吏部奏准，朝廷规定嗣后省城将军、副都统等衙门随印笔帖式，不再由京城委任，而改为本地兵丁内考取。因应此例，绥远城满洲、蒙古笔帖式的考选也做了调整，即从本地八旗兵丁中挑选适当人选，通过考试翻译（满、汉翻译）进行选任。由于绥远城蒙古学设立之初，蒙文教习系从归化城土默特巴克什中进行考选，因而补熙、保云、布彦图等又在乾隆十一年四月初三日联名具折，拟对蒙古学教习进行改选，并请设立满、蒙文翻译教习。<br /> <br /> On February 13, the 11th year of qianlong's reign, after the approval of the Ministry of Personnel, the imperial court stipulated that the provincial generals, deputy dutong and other clerks in Yamen(government office in feudal China) were no longer appointed by the capital, but were selected from local soldiers. In response to this rule, the test and selection of Manchuria in Suiyuan city and Mongolia clerks has also been adjusted, that is, to select appropriate candidates from the local soldiers of the eight banners through the translation test (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan city, the Mongolian language teaching department selected students from tumot Bakshi, a naturalization city, so Buxi, Baoyun and Buyantu signed a joint proposal on April 3, the 11th year of qianlong, to change the teaching of Mongolian studies, and requested the establishment of Manchu and Mongolian translation teaching.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 13:56, 17 October 2021 (UTC)<br /> <br /> On February 13, the 11th year of Qianlong's reign, with the approval of the official department, the imperial court stipulated that the provincial capital generals, deputy Dutong and other yamen would follow the printing style, which would no longer be appointed by the capital, but would be admitted by local soldiers. In response to this example, the examination and selection of Manchuria and Mongolia in Suiyuan city have also been adjusted, that is, appropriate candidates are selected from the local soldiers of the eight banners and selected through examination translation (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan City, the Department of Mongolian studies conducted an examination and election from the naturalized city Tumet Bakshi. Therefore, Buxi, Baoyun and buyantu jointly signed a letter on the third day of April in the eleventh year of Qianlong. They plan to re elect Mongolian studies and teach, and please set up Manchu and Mongolian translation studies.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 14:26, 18 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 具体而言便是，从将军随印三名笔帖式内，挑选精通满、汉文翻译者二人，照吏部所定之例考试录用。同时，由于绥远城旗人中，懂汉文者甚少，因此拟请将原来所设的蒙古笔帖式缺（一人）改为满、蒙文翻译笔帖式缺，从蒙古旗人中加以考取。三个月之后，即七月十四日，补熙等人再次递呈奏折，请设满、汉翻译学，以便考选笔帖式。<br /> <br /> Specifically, two translators proficient in Manchu and Chinese were selected from the three clerks named bithesi accompanying the general, and employed in accord with the prescribed procedures set by the Ministry of Personnel. Meanwhile, few people of “Eight Banners” mastered Chinese in Suiyuan city, and therefore it was proposed to change the original lack of Mongolian clerk (one person) to the lack of Manchu and Mongolian translation clerks. The candidates for the positions were selected from the Mongolian Manchu people. Three months later, namely, on July 14, presenting their memorials to the throne again, Buxi and others asked for setting up Manchu and Chinese translation studies in order to test and select clerks.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:54, 17 October 2021 (UTC)<br /> <br /> Specifically, two translators proficient in Manchu—Chinese were selected from the three bithesis by the general, and employed according to the example set by the Ministry of officials.At the same time, there are few people who understand Chinese among the Eight Banners in Suiyuan city. Therefore, it is proposed to change the original lack of Mongolian bithesi(one person) to the lack of Manchu-Chinese and Mongolian-Chinese translation bithesis, and take it from the Mongolian.Three months later, on July 14, Buxi and others submitted their memorials again and askde for setting up Manchu-Chinese translation studies in order to test and select the bithesi. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:00, 17 October 2021 (UTC)Liu Wei<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 此奏折的撰拟源于乾隆十一年三月十六日吏部的一纸奏定，后者规定嗣后各省城驻防将军、副都统，以及城守尉随印笔帖式，停止由京城补放，一律改为各省地方考取。此例出台之后，绥远城即在辖地八旗兵丁内，办理满、汉翻译考试，试图选取随印笔帖式七人。但令人以外的是，应试考生中多数不通汉文，个别能说汉文者，也只是粗通翻译，译文既不流畅，也不确切。<br /> <br /> The compilation of this memorial originated from a paper written by the Ministry of officials on March 16, the eleventh year of the Emperor Qianlong's reign.<br /> According to the regulations of the Ministry of officials,stipulated that the provincial capital garrison generals, the vice capital, as well as the city guard officers with the bithesis, stopped by the capital replacement, must be admitted to provinces and localities provincial examinations.After the promulgation of this regulation,Suiyuan city conducted Manchu and Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people with the bithesis.But surprisingly, most of the examinees do not understand Chinese.some can speak Chinese, they can only translate roughly,and the translation is neither smooth nor accurate. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:34, 16 October 2021 (UTC)Liu Wei<br /> <br /> The edict originated from a memorial to the throne written by the Ministry of Civil Affairs on March 16, the eleventh year under the Emperor Qianlong's reign. The memorial stipulated that the appointment of the provincial capital garrison generals, the vice capital, as well as the bithesis of the city guard officers, should be made through provincial examinations rather than the capital decisions. After the promulgation of this regulation, Suiyuan conducted Manchu－Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people as the bithesis. But surprisingly, most of the examinees did not know Chinese. Even some could speak, they could only do the translation roughly, which was neither smooth nor accurate. --[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:03, 16 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> 故而，只能勉强从中选取考卷三份，加以阅读分析。由于绥远城中通汉文者甚少，长于翻译满、汉文者亦少，因而蒙古学设立三年以来，学生仍以参加满、蒙文考试居多，而以满、汉文考试为少。而自从将随印笔帖式改为从八旗兵丁内考选之后，汉文的学习越发重要，因为不学习汉文，便无法进行满、汉翻译。<br /> <br /> Constraintly, the officials could only pick three papers to read. As few people in Suiyuan knew Chinese, as well as people who mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However, since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to carry out Manchu－Chinese translation.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:04, 16 October 2021 (UTC)<br /> <br /> Therefore, the officials could only reluctantly select three test papers for reading and analysis. Due to the fact that few people in Suiyuan are proficient in Chinese, and few mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to translate Manchu－Chinese.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 22:55, 18 October 2021 (UTC)<br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 因此，对于绥远城而言，仿照蒙古官学之例，设立满、汉翻译官学便显得非常重要。因为绥远城内无人可堪满、汉翻译教习之用，因而满、汉翻译官学设立之后，应当由吏部从京城八旗之内，挑选合适者充任。除此以外，补熙等人也在奏折中，一并奏请朝廷拨付用于翻译教学的笔墨、纸张等。<br /> <br /> Therefore, for Suiyuan City, it is very important to establish Manchu and Chinese translation official schools, following the example of Mongolian official schools. Since there was no one in Suiyuan can be used to teach Manchu and Chinese translation, after the establishment of Manchu and Chinese translation official schools, the Ministry of officials should select suitable ones from the Eight Banners in the capital. In addition, bu Xi and others are also wrote memorials，requesting the court to allocate pen, ink and paper for translation teaching.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 13:32, 18 October 2021 (UTC)<br /> <br /> Therefore, for Suiyuan city, it then became very important to establish the official school of Manchu and Chinese translation following the example of Mongolian official school. Since no one in Suiyuan city was eligible to teach Manchu and Chinese translation, after the establishment of the official school of Manchu and Chinese translation, the Ministry of Officials should select suitable candidates from the Eight Banners in the capital. In addition, Bu Xi and other officials also requested the imperial court to allocate pen, ink and paper for translation teaching in memorials to the throne.<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 补熙认为，只有照此设立满、汉翻译官学，才能确保翻译满、汉文的笔帖式考选得以顺利进行。乾隆三十七年九月，继任绥远城将军容保奏请支付满、蒙八旗学教习和学生银两，其中提到补熙奏准设立的满、蒙翻译官学（即乾隆六年设立的满、蒙学馆）和十一年设立的满、汉翻译官学，以及两所学校教习的选拔。容保认为，满、蒙翻译官学和满、汉翻译官学的四名翻译教习并没有其它差务，而只是专于教学，因而每月支银各一两五钱，即每年支银七十二两，实属过分，应予以全数抽出。<br /> <br /> Bu Xi believed that only by establishing the official school of Manchu and Chinese translation in such a way could ensure the success of selective test for bithesi. In September of the 37th year of Qianlong Emperor's reign, Rong Bao, the successor to the former General of Suiyuan, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The official school of Manchu and Mongolian translation (the Manchu and Mongolian school founded in the sixth year of Qianlong's administration) suggested by Bu Xi, the official school of Manchu and Chinese translation and the selection of their teachers are mentioned in the proposition. Bao Rong insisted that since the four teachers in the two schools have no other job but teaching, offering them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year is excessive and thus all the money should be reallocated.<br /> <br /> Bu Xi believed that only by establishing the official school of Manchu-Chinese translation in such a way could the success of selective test for bithesi be ensured. In September of the 37th year of Qianlong Emperor' s reign, Rong Bao, the successor to the General of Suiyuan city, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The proposal also mentioned the official school of Manchu-Mongolian translation (founded in the sixth year of Qianlong) and the official school of Manchu-Chinese translation, which both built on the advice of Bu Xi, As well as the selection of schools' teachers. Bao Rong considered that since the four teachers in these schools had no other job but teaching, it was wasteful to offer them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year. Thus all the money should be reallocated.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 09:13, 19 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 逮于绥远城设立官学五所之后，遂将四名翻译教习，以及抽出的银两等，一同拨付给前者。虽然乾隆帝对于此折只是简单地批复道“知道了”，但根据后来的文献记载，容保所奏仍然得到了允准。如乾隆五十年九月二十二日，集福以绥远城将军身份上疏高宗，奏请改设满、汉翻译官学，其中便提到容保奏请裁汰翻译官学之事，其中指出：<br /> Only after the five official schools were built in Suiyuan city, the imperial court then should allocate 4 translation teachers and salaries to the schools. Though Emperor Qianlong merely replied these memorials with &quot;got it”, the sebsequent documents suggest that the memorial presented by Rong Bao had been approved by Emperor. For instance, on September 22rd, the fiftieth year of emperor Qianlong（1785), Ji Fu presented a memorial as the general of Suiyuan city, asking for a transformation of officals schools of Manchu-Chinese translation. Thereinto, he mentioned the advise proposed by RongBao that government should make a modification of officiall translation schools . It pointed out that:--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 06:10, 19 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 奴才查，乾隆十一年经前任将军补熙奏准，在绥远城设立满蒙翻译学，考取两名教习，挑选八旗子弟二十名教育，俟三年期满后，诚能勤勉从事，所教有成，则将该教习保奏，记名挑补骁骑校。乾隆三十七年，经前任将军容保奏准，裁汰翻译学，设立五所满洲学，每学各设教习四名，教育所有年轻养育兵及闲散幼丁。奴才等查，每学现有学生百余名，徒有其名而已，并未得以好好学习，于学生甚无益处，反被耽误。<br /> <br /> I have searched that in the eleventh year of Qian Long’s reign，the translation subject of Man and Meng nations had been settled down in Sui Yuan city under the approval of the former general———— Bu Xi，recruiting two teachers to teach twenty royal students enrolled，who will honored to be Tiao Buxiaoqixiao without test if he is literally diligent in teaching and has made an achievement during three years.In the thirty seventh year of Qian Long’s reign，the translation subject had been cancelled under the approval of the former general———— Rong Bao，and five Man Zhou institutions were set down with every institution having four teachers to teach those young soldiers and free childrens.We have investigated that every institution has more than one hundred student，who were not deserved to be called educational institution，cause students cannot study well but were reversely misled.<br /> <br /> I had searched that in 1746, the 11th year under the reign of Qianlong, the former general named Bu Xi had got permission from the Emperor to set up Manchurian-Mongolian translation studies in Suiyuan city, recruited two instructors to teach 20 students enrolled in the Eight Banners who will be honored as candidate for valiant cavalry if he is diligent in learning and made an achievement during three years' training. In 1772, the 37th year under the reign of Qianlong, the formal general Rong Bao had approved the decision to cancel the translation studies and set up five Manchurian schools, each with four instructors, to teach those young soldiers and idle toddlers. We had investigated that every school had more than one hundred students with an undeserved reputation, which benefited nothing for students but delayed them on the contrary.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:14, 18 October 2021 (UTC)<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 况且自裁汰翻译学以来，考取笔帖式及撰拟咨行各地汉字文稿，日渐难以得人。奴才等加紧训练兵丁之满洲语言外，自到任后即行整修将军衙门内房屋十五间，将八旗近三百名俊秀子弟编为五所学校，挑选贤能教习，每日教授满洲语言及马步箭。今经查看，已有成效，再加紧教习一二年后，皆可成长。<br /> <br /> Besides, since the elimination of translation studies, it has become increasingly difficult to find people who passed the examination for bithesi and excelled at writing manuscripts in various industries and places with Chinese characters. In addition to stepping up the soldiers' Manchurian language training, we have also renovated 15 houses in the General's Yamun since taking office, grouped nearly 300 outstanding intelligence in the Eight Banners into five schools and selected talented instructors to teach them Manchuria language and horseback archery. Visible results have been achieved after checking today and they will all able to make greater progress if we step up training for one or two years.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 02:28, 18 October 2021 (UTC)<br /> <br /> Another version: Moreover, since the abolition of translation studies, it has become increasingly difficult to garner talents to take part in and pass translation examination, and to draw up the drafts of news about all walks of life in various places. Apart from strengthening the soldiers’ training in Manchurian language, we and other ministers immediately arranged to renovate 15 houses in the General’s Yamen (the government office in feudal China) after taking office. The nearly 300 brilliant youths in the Eight Banners will be organized into five schools and taught by the select competent personages in Manchurian language, horse-riding, and arrow-shooting on a daily basis. After today’s checking, these young people have made great progress, and they will achieve more growth with subsequent one-to-two-year effective and intense study. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:36, 19 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 奴才等愚见，请将八旗现有五所满洲学概行裁撤，仅留一处校舍，仍照旧例作为满汉翻译学，考取两名翻译教习，挑选八旗俊秀稍大子弟三十名，教授满汉文翻译。每年支给现有五所学校之公用银，即拨给新设翻译学校及将军衙门内所设五所学校使用。其所撤四所学校之房屋，并无用处，相应照先前腾出官署作价之例，交同知作价归入正项钱粮。<br /> In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, two translators will be admitted through tests into the school to teach translation, and thirty youths of outstanding intelligence in the Eight Banners will be selected to impart Manchurian-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:09, 16 October 2021 (UTC)<br /> <br /> <br /> In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, select two translation instructors and thirty of the eight banners excellent older sons and daughters to teach the Manchu-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:44, 16 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> 如此稍作调整，则考取笔帖式、撰拟汉字文稿皆可得人，于满洲语言、马步箭等技艺亦有益处。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第50页。根据集福的说法，乾隆三十七年，五所满洲官学设立之后，至今共有官学生五百余人，即每学为百余人，教习共二十人，即每学为四人，但这些学生自入学以后，并未专心学习，所谓肄业只是徒有其名。<br /> <br /> With a little adjustment like this, you can become a bithesi, compose a kanji manuscript better than others, and benefit from skills such as Manchurian language and horseback archery. The First Historical Archives of China (compiled by Guo Meilan): &quot;Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty,&quot; Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:32, 16 October 2021 (UTC)<br /> <br /> With a little adjustment like this, talents emerged passing the test of bethesi and able to write Chinese texts. Manchurian language and Mabu archery and other skills all benefited from it. According to The First Historical Archives of China (compiled by Guo Meilan): &quot;Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty,&quot; Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:31, 18 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 然而，集福自称自其就任以来，不仅强化八旗兵丁的满洲语言学习，从中挑选俊秀者充补至将军衙门内新设的五所学校，而且在教习的问题上挑贤选能，令其勤于教习，凡此种种已使学生的培养初见成效。因此，集福请旨将原来所设的五所满洲官学进行裁撤，将其并为一所，仍照旧例定为满、汉翻译官学，以两名翻译教习，教授三十名八旗俊秀子弟满、汉文翻译。乾隆帝为此责令军机大臣和珅等，遵旨议奏。<br /> <br /> However, Jifu claimed that since he took office, he has not only strengthened the study of Manchuria language among the Eight Banners soldiers, from whom he selected excellent persons to fill the five new schools in the General's Office, but also selected talents on the issue of teaching, urging them to be diligent in their work, all of which have made the training of students first effective. Therefore, Jifu asked for an order to abolish the original five Manchurian official schools and make them one, which was still ordered as the official school of Manchu and Chinese translation as before. Two teachers were arranged to teach thirty young talents of Eight Banners Manchu and Chinese translation. For this proposition, Emperor Qianlong ordered He Shen and others, ministers of Junjichu, to discuss and make report on Jifu’s proposal.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 15:05, 17 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 于是，十月五日，即集福具折四日之后，和珅遵旨回奏，指出自裁汰翻译官学以来，各部院衙门在考取笔帖式和书写汉字文移时，竟不得人，因而同意了集福之议，裁汰原来所设的五处满洲官学，留一处作为官学房屋，照旧例设立满洲翻译官学，教习八旗英俊子弟满、汉语翻译。和珅在奏章中同时指出，各省将军和地方官员相互行文时，也需要用到汉字，因而也需要教授翻译。同日，乾隆帝即批复“著依议。钦此”，同意了和珅所议。<br /> <br /> Therefore, on October 5, four days after the proposal of Jifu, He Shen played back according to his order, pointing out that since the abolition of the official school of translation, the Yamen of various ministries and institutes have been unable to find a qualified person when taking the examination of pen style and writing Chinese characters. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. In He Shen’s proposal folding, he also pointed out that when provincial generals and local officials write to each other, they also need to use Chinese characters, so they also need to learn translation. On the same day, Qianlong Emperor approved his proposal by &quot;I agree, that’s all&quot; and consented to He Shen’s suggest.<br /> <br /> Therefore, on October 5th, four days after the preparation of memorial to the throne of Jifu, He Shen played back according to the emperor’s order, pointing out that since the adjudication and abolition of the official school of translation, the Yamen of various ministries and institutes had been unable to find a qualified person when they craved for the translate position and wrote the official document in Chinese. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. Meanwhile, He Shen also pointed out in his proposal that when provincial generals and local officials wrote official documents to each other, they also need to use Chinese characters, so they also need to be taught translation. On the same day, Qianlong Emperor approved his proposal by &quot;I agree, that’s all&quot; and consented to He Shen’s suggest.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 00:55, 17 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 显然，无论是补熙和鄂尔泰等奏请设立或复设满蒙学馆，还是补熙奏请设立蒙古学、满汉翻译学，以及改设满蒙文翻译笔帖式，又或是德龄等奏请制定满蒙文翻译生员奖惩章程，容保奏请设立满蒙八旗学五所，以及集福奏请裁汰满蒙八旗学，并改设（复设）满汉翻译学等，凡此种种都表明绥远城官学的翻译人才培养目标与定位，其办学模式和办学效果在清代旗学体系中颇具典范性。<br /> <br /> Apparently, whether Buxi and Ertai remit their requirements of establishing or set up the Academy of Manchuria and Mongolia anew to the emperor and Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of Manchurian and Han language and authorizing the officers who transcribe and translate the Mongolian and Manchu language, or Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners and Jifu appeal for adjudicating and eliminate the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, those behaviors manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of banner hierarchy in Qing Dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 14:36, 16 October 2021 (UTC)<br /> <br /> Apparently, all the following proposals manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of Academy of Banner in Qing Dynasty. For example, Buxi and Ertai submitted their requirements to the emperor of establishing or setting up the Academy of Manchuria and Mongolia again; Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of the Manchuand Han language and establishing the group of scholars of the Manchu and Mongolian translation; Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners; Jifu appealed for adjudicating and eliminating the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, etc--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:53, 17 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 2.旗学教育中的汉籍（书）译本。旗学之设，必有教材方能成行，然而国初之际并无文字，书籍修纂只能借助其它民族文字，颇为不易。太祖、太宗年间，额尔德尼与噶盖受命创制老满文，后经达海改进，不仅给文移往来、记注政事等带来便利，也给满、汉翻译，以及解决旗人教育的教学用书等，创造了条件。<br /> <br /> 2.Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners’ establishment be accessible, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easy for official documents communication, political affairs’ notation, but also provided the conditions for the Manchu, Han translation, as well as solving the teaching books of the Bannerman’s education , etc. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:15, 17 October 2021 (UTC)<br /> <br /> Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners be established successfully, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easier for official documents communication and political affairs’ notation, but also provided the conditions for the Manchu and Han translation, as well as solving the problem of teaching books of the Bannerman’s education , etc. --[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:07, 18 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 如太祖曾命达海翻译汉籍，太宗也曾分拨“书房”满官担任“译汉字书籍”的工作，译成之书包括《刑部会典》、《素书》、《三略》、《万宝全书》等。天聪八年，伊成阿（又名宜成格）参加礼部考试，以第一名取中“汉人习满书”举人，授内国史院行走，又翻译《礼部会典》成书。[] 鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第239页；清高宗敕纂：《八旗满洲氏族通谱》，台北：台湾商务印书馆，1983年，第12页。嗣后，大学士希福于崇德元年奉敕翻译《辽》、《金》、《元》三史，崇德四年六月译竣，顺治元年“敬缮成书以进”。[]<br /> <br /> For example, Taizu once ordered Dahai to translate Chinese books, and Taizong once assigned Manchu officials in the &quot;Study orgnization&quot; to the work of &quot;translating Chinese books&quot;. The successfully translated books include ''the code of the Ministry of punishment'', ''Su Shu'', ''San Lue'', ''Wan Bao Quan Shu''(''General People's Daily Life''), etc. In the eighth year of Tiancong, Yi chenga (also known as Yi chengge) took part in the examination of the Ministry of rites, took the first place in the &quot;Han people's learning full books&quot;, was awarded to work part-time at the National Academy of history, and translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Records of Emperor Taizong In Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p12. Subsequently, in the first year of Chongde, the grand seccretary Xi Fu was ordered to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi.[]--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:02, 18 October 2021 (UTC)<br /> <br /> For example, Taizu once ordered Dahai to translate Chinese books, and Taizong assigned Manchu officials in the &quot;Study orgnization&quot; to the work of &quot;translating Chinese books&quot;, which included ''the Code of the Ministry of Punishments '', ''Su Shu'', ''San Lue'', ''General People's Daily Life , etc. In the eighth year of Tiancong, Yi Chenga (also known as Yi Cheng’e) took the examination of the Ministry of Rites and won the first place in the &quot;Han people's learning full books&quot;. He was awarded to work part-time at the National Academy of History as well as translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Factual Records of Emperor Taizong In the Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p.239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p.12. Subsequently, in the first year of Chongde, the grand secretary Xi Fu was mandated to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:08, 18 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第49页。这些满译汉籍或涉及修身正心，或涉及齐家治国，成为统治者了解汉制，学习知识的主要途径，同时也是清初旗人教育的重要来源。例如，顺治初开办国子监八旗官学时，朝廷拟将满、汉官员子弟分为“读清书”、“读汉书”两种，前者正是以汉籍的满文译本作为学习的主要内容。<br /> <br /> Ertai et al.: “Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance, at the beginning of Emperor Shunzhi’s establishment of the Imperial Academy of Eight Banners, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 14:35, 16 October 2021 (UTC)<br /> <br /> Ertai et al.:” Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance,at the time of establishing the Imperial Academy of Eight Banners in the beginning of the rule of Shunzhi, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:26, 17 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 顺治年间，他赤哈哈番阿什坦先后翻译《大学》、《中庸》、《孝经》和《通鉴总论》等，这些书籍要么被用作治国理政之参考，要么也被用作旗人教育之教材。[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第5339页。据陳康祺在《郎潜纪闻·二笔》中说，“顺治初，翻译《大学》、《中庸》、《孝经》诸书，刊行之，以教旗人，皆出其手”，即是此情况之体现。[]<br /> <br /> During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' one by one, which were either used as a reference for governing the country or as teaching materials for the education of Flag People.[]Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''Eight Banner Tongzhi· Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p. 5339.According to Chen Kangqi in ''Lang Qianjiang · Two Bi'', &quot; At the beginning of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to teach the Frag People&quot;, which is the embodiment of this situation.[]--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:17, 17 October 2021 (UTC)<br /> <br /> During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' successively， which were either used as a reference for governing the country or as teaching materials for the education of Banner People. []Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''General Annals of Eight Banner ·Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p.5339. According to Chen Kangqi in ''Folk Anecdotes Chronicle(Second Version)'', &quot;In the early period of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to educate the Banner People&quot;, which is the embodiment of this situation. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 04:49, 17 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 陈康祺著，晋石点校：《郎潜纪闻·二笔》，北京：中华书局，1997年，第362页。除了是八旗臣民的学习教材之外，汉籍满译本也是最高统治者的学习蓝本，深深影响了清初君主的知识结构。例如，世祖即位之初，仅识满文，逮亲政后方习汉语。《清实录·世祖章皇帝实录》中的说法是“六龄即嗜观史书”，显然世祖是以汉籍的满文译本为限。[]<br /> <br /> Written by Chen Kangqi, edited by Jinshi: ''Folk Anecdotes Chronicle(Second Version).'' Beijing: Zhonghua Book Company, 1997, page 362. In addition to being the learning material of the eight banners, the Manchu translation of Chinese classics was also the learning blueprint of the supreme rulers, which deeply influenced the knowledge structure of the early Qing emperors. For example, emperor Shizu only knew Manchu when he just ascended the throne, then he learned Chinese after taking over the reins. In ''the Records of Qing Dynasty· Emperor Fu Lin'', it is said that “be addicted to reading historical books at the age of 6”, which implies that emperor Shizu was limited to the Manchu translation of Han books at that time.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 14:35, 16 October 2021 (UTC)<br /> <br /> Annotations:<br /> First:the Manchu translation of Chinese-the translation of Han Ji Manchu <br /> Second:emperor Shizu-at the beginning of emperor Shizu’s accession --[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 05:16, 18 October 2021 (UTC)<br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第27页。《北游集》中，对于世祖勤学汉文的情形也有记载，认为他所阅读的汉书范围甚广，“《左》、《史》、《庄》、《骚》、先秦、两汉、唐宋八大家，以及元明撰著，无不毕备。”[] 释道忞：《北遊集》，上海：上海古籍出版社，2010年，第47-48页。<br /> <br /> Ertai et al., Records of the Qing Dynasty, Records of the Emperor Shizu Zhang, Beijing: Zhonghua Book Company, 1985, p. 27. There is also a record of Shizu's diligent study of The Chinese language in Beiyou, which says that he read a wide range of Han books, including Zuo, Shi, Zhuang, Sao, the eight masters of the Pre-Qin, Han, Tang and Song dynasties, as well as the works of the Yuan and Ming dynasties. [] Daomin Shi: A Journey in North China, Shanghai: Shanghai Ancient Books Publishing House, 2010, pp. 47-48.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 03:10, 18 October 2021 (UTC)<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 顺治帝学习汉文之时，内秘书院已完成组织翻译《通鉴》，并另行请译《大学衍义》，这些译本无论成书与否，都对顺治帝奠定知识基础具有重要作用。顺治十年，内院诸臣奉敕翻译《五经》，顺治帝在御览译本初稿时，也以御笔批注译本中的讹错，令译书官更正缮写。正是由于世祖亲近汉官，倾慕汉族文化，虽然因为统治阶级内部的压力，不得不在顺治十一年宣布宗学“永停其习汉字诸书”，但仍在宗学的教学内容上做出让步，允许宗学生“翻译各样汉书观玩”，使得宗学及其它官学仍可以保留满译汉籍文本作为教材。[]<br /> <br /> When Emperor Shunzhi studied Chinese, neimi Academy had completed the translation of Tongjian and asked for another translation of University Spread Meaning. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of Shunzhi reign, the officials in the inner court translated The Five Classics. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the Royal pen and ordered the translators to correct and rewrite. It was precisely because the ancestors were close to Han officials and admired Han culture,although they had to announce that the patriarchal school &quot;stopped learning Chinese characters and books forever&quot; in the 11th year of Shunzhi because of the pressure within the ruling class, they still made concessions on the teaching content of the patriarchal school and allowed the patriarchal students to &quot;translate all kinds of Chinese books and watch and play&quot;, so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. -- translated by Wang Zhenlong<br /> <br /> When Emperor Shunzhi studied Chinese, The Secretary of Academy had completed the translation of ''Tongjian'' and asked for another translation of ''The Derivation of Great Learning''. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of Shunzhi reign, the ministers in the Secretary of Academy translated ''The Five Classics''. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the Royal pen and ordered the translators to correct and rewrite. It was precisely because the ancestors were close to Han officials and admired Han culture, although they had to announce that the royal clan &quot;stopped learning Chinese characters and books forever&quot; in the 11th year of Shunzhi because of the pressure within the ruling class, they still made concessions on the teaching content of the royal clan and allowed the students to &quot;translate all kinds of Chinese books and watch and play&quot;, so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 05:20, 19 October 2021 (UTC)<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> 至于内秘书院原拟翻译的《大学衍义》，虽迟至康熙十一年完成，并于次年进呈，但无论太皇太后，还是康熙本人，都对该书格外重视，不仅命儒臣翻译刊刻，颁赐群臣，而且将其分发给八旗官学，以资肄习。[]康熙作为千古一帝，在位期间不仅敕译大量儒典，如《日讲四书解义》、《日讲书经解义》、《日讲易经解义》等，也敕撰或御制满汉合璧本的其它汉籍，如《御选古文渊鉴》、《资治通鉴纲目》、《御纂性理精义》等，这些书籍在颁赐大臣和各省之余，也一并被颁赐旗学，以教材资用。<br /> <br /> <br /> As for The Original Draft of The Derivation of Great Learning by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate the cut blocks and gave it as an official favor to all ministers. He also handed it out for Eight Banners (military administrative system of the Manchus in the Qing Dynasty) to encourage them to leave school before graduation. As the first emperor in thousands of years, during the reign, he not only gave imperial order to translate many Confucian classics, such as Explain Four Books Every Day, Explain Books of Documents Every Day, Explain Books of Changes Every Day, but also ordered them to make other Chinese books of the combination of Manchu and Han, such as Imperial Selection of Guwenyuanjian, Compendium of History as a Mirror, Imperial Compile of Xinglijingyi. Besides as an official favor to the ministers and each province, it was also handed out Eight Banners in order to further enrich the use of teaching materials.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 04:13, 17 October 2021 (UTC)<br /> <br /> <br /> As for ''The Original Draft of The Derivation of Great Learning'' by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented in the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate and print the book and gave the translations as an official favor to all ministers. He also handed out them to Eight Banners (military administrative system of the Manchus in the Qing Dynasty) for their study. As an excellent emperor in the history, during his reign, Kangxi not only gave imperial order to translate many Confucian classics, such as ''Explain Four Books Every Day'', ''Explain Books of Documents Every Day'', ''Explain Books of Changes Every Day'', but also ordered to compile other Chinese books of the combination of Manchu and Han, such as ''Imperial Selection of Guwenyuanjian'', ''Compendium of History as a Mirror'', ''Imperial Compile of Xinglijingyi''. Besides as an official favor to the ministers and each province, these books were also handed out to Eight Banners as teaching material.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 13:58, 17 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 可以认为，清代的旗学教育从一开始便受到统治者重视与支持。如若不然，则汉籍的满文译本想要进入旗学，必不可能。以《孝经》为例，该书初由阿什坦以满文译成，后被用作旗学教材，其中原因即得益于顺治帝“以孝治天下”的战略。雍正年间，世宗同样力主孝道，以孝道为立教之原、立身之要，令儒臣“专译经文”，以便习诵。[]<br /> <br /> It is believed that the education for the offsprings of Eight Banners was attached importance to and supported by the rulers from the very beginning. If it was not so, the Manchu translations of ancient classics of Han culture would never get into the schools for the offsprings of Eight Banners. Take ''The Book of Filial Piety'' as an example. The book was firstly translated by Ashtan with Manchu then was used as textbook for the schools. The reason of this is the strategy put forward by Shunzhi emperor that used the morality of filial piety to run the country. During the ruling years of Yongzheng emperor, he also emphasized the morality which should be the source of education and the core of personal moral cultivation and ordered scholars and officials to translate relevant scriptures for study and recitation.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:19, 17 October 2021 (UTC)<br /> <br /> It was believed that the education for the School for Children of the Eight Banners in Qing Dynasty had received great attention and supported by the rulers from the very beginning. If this was not the case, it was absolutely impossible for the Manchu translations of Chinese books to get into the School. Take ''The Book of Filial Piety'' as an example, this book was firstly translated by Ashtan in Manchu then was used as a textbook for the School. And the reason for that was that the Emperor Shunzhi put forward the strategy, ruling the world with &quot;filial piety&quot;. During the year of Yongzheng emperor, he also thought highly of filial piety which should be the source of education and the core of personal moral cultivation. Besides, he also ordered confucian officials to specialize in translating scriptures for people to study and read.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 15:04, 17 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 最终，《孝经》又于雍正五年译印成满、汉合璧本，继续作为旗学教材之用，以助朝廷推行政策之需。当然，清代旗学教材并非仅有中央律定一途，各省驻防也有自行翻译、编纂和刊印者，如嘉庆年间杭州驻防将军萨秉阿重刻九鼐翻译的《戒赌十则》，广州将军衙门编纂的《满汉文八种》，以及光绪年间荆州驻防翻译总学也先后纂辑《吏治辑要》等，这些书籍虽非皇帝敕译、敕纂，但于清廷政治和地方政务亦有所合。上述书籍完成译印之后，即被用于旗学教育，进一步丰富了旗学教材的使用。<br /> <br /> At last, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities in Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School, which further enriched the use of its teaching materials.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 23:18, 16 October 2021 (UTC)<br /> <br /> In the end, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities with Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School( “Qixue”) , which further enriched the use of its teaching materials. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:57, 17 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 3.旗学教育中的翻译课业与考课。清代旗学的课业要求与其教学重点密切关联，因而考课上并无完全一致的情况。以国子监八旗官学为例，顺治元年即将学生分为习清书、习汉书两类。顺治以后，虽然朝廷对于该学的学生额数屡有调整，但类别上仍保持了原来的习清书、习汉书之分。<br /> <br /> Translation course and examination courses in the School(Qixue). The schoolwork requirements of the School in the Qing Dynasty are closely related to its teaching focus, so there is no completely consistent situation in the examination course. Take the official study of the Eight banners of Imperial College as an example, the first year of Shunzhi made students divided into two categories: some of them stydied the Qing Book and the others studied Han Book. After Shunzhi, although the imperial court had repeatedly adjusted the number of students in the study, it still maintained the original study of Qing and Han books in the category. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:46, 17 October 2021 (UTC)<br /> Translation course and examination in flag school education. The academic requirements of the flag school in the Qing Dynasty were closely related to its teaching priorities, so there was no complete consistency in the examination. Taking the Eight Banners official school of the Imperial College as an example, in the first year of Shunzhi, students will be divided into two categories: learning Qingshu and learning Hanshu. After Shunzhi, although the imperial court repeatedly adjusted the number of students in the school, it still maintained the original classification of learning Qing books and learning Han books.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 12:07, 18 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 如雍正五年，世宗令每旗额设国子监八旗官学生一百名，其中满洲六十名，仍分习清文、习汉文，蒙古和汉军各二十名，课业上虽无明确规定，但循例仍应分为两类：习蒙文、汉书，以及习清书、翻译。据时任国子监祭酒孙嘉淦奏报，朝廷在取录学生时，对于习清书、习翻译者的年龄要求有所不同，其中“学满书者，可用幼穉之人”，而“学汉文翻译者，必得十四五以上、资性聪敏之人。”[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第913-917页。<br /> For example, in the fifth year of Yongzheng, Emperor Shizong ordered to set up 100 students of the eight banners of the Imperial College, including 60 in Manchuria, who were still divided into Qing and Chinese, and 20 in Mongolia and the Han army. Although there were no clear regulations on their schoolwork, they should still be divided into two categories: learning Mongolian, Chinese, Qing and translation. According to the memorial of sun Jiagan, then the Imperial College's eunuch, when recruiting students, the imperial court had different age requirements for Xi Qingshu and Xi translators. Among them, &quot;those who have learned a lot of books can use young people&quot;, while &quot;those who have learned Chinese translators must have more than 15 years of experience and intelligence.&quot;<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 自此以后，国子监八旗官学中教习翻译渐成定例。如乾隆年间，国子监议定《八旗官学生条例》，对学生的平时学习、例行测验等做了具体规定，从设立“到学薄”与“功课薄”等，到设立“常课”、“会课”、“会考”等，都是如此。其中，无论是每月一次的常课、会课，还是每年于春、秋二季各办一次的会考，考试环节和内容上均设有翻译一项，只不过考试翻译也分“满馆试”与“蒙古试”，前者试翻译或者清书一题，后者试蒙古翻译一题。[]<br /> <br /> Since then, translation teaching has gradually become a routine for the Eight Banners officers in the Imperial Academy. For example, during the reign of Emperor Qianlong, the Imperial Academy proposed the ''Regulations on the Eight Banners Students'' which stipulated specifically their daily study and routine examination, from setting up the attendance record and academic performance record to the establishment of system of regular class, meeting class and general examination. Among them, not only the monthly regular class and meeting class, but also the general examination which were held every spring an autumn, set the translation part and content. There were mainly two types of such translation tests, including Manchu test and Mongolian test, in which the former translated the book in the language of Qing Dynasty ,while the latter tried the question of Mongolian translation.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 03:21, 17 October 2021 (UTC)<br /> <br /> <br /> Since then, teaching translation for the Eight Banners official school of the Imperial Academy has gradually become a rule. For example, during the reign of Emperor Qianlong, the Imperial Academy agreed on the regulations on eight banner students , which made specific provisions on students' daily study and routine tests, from the establishment of &quot;attendance record&quot; and &quot;homework record&quot; to the establishment of &quot;regular classes&quot;, &quot;meeting classes&quot; and &quot;general exams&quot;. Among them, whether it is the regular classes and meeting class once a month or the general examination held once a year in spring and autumn, there is a translation item in the examination links and contents, but the examination translation is also divided into &quot;Manchu test&quot; and &quot;Mongolian test&quot;, in which the former examined Manchu translation ,while the latter tested the question of Mongolian translation.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:48, 17 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 之所以要如此组织考试，是为了对师、生形成教、学的压力，特别是对学生的懒惰浮游进行责罚，以励其学。为此，朝廷在教习的选任与考课的要求上，也有严格规定。据孙嘉淦奏报，国子监八旗官学一般为“一旗三学”，即满书（习翻译者往往入满书房）、汉书、蒙文，每学设讲诵之所三、四间，故以每旗三学计，共十三、四间不等。<br /> <br /> The reason why the examination is organized in this way is to put the pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:05, 17 October 2021 (UTC)<br /> <br /> The reason for organizing examinations in this way was to put pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:05, 17 October 2021 (UTC)<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> 顺治二年，朝廷为每处选任教习十人，乾隆十七年裁撤各旗汉教习一人，并将教射教习咨回本旗，但乾隆三十一年，又于每旗添设满教习一人，专门负责翻译和清书的教授，同时因为汉教习名下已经拨出翻译学生，故将汉教习裁减一名。考课上，国子监八旗官学在经历顺、康、雍、乾四朝年间，也有调整与变化。顺治二年，关于国子监八旗官学的考课规定是“每十日一次赴监考课，遇春秋演射，五日一次，就本处练习”，至康熙元年，考课规定中增加了翻译内容，调整为“每月赴监讲书一次、翻译一次，五日射箭一次。”[]<br /> <br /> In the second year of the Shunzhi dynasty, the court selected ten teaching staff for each office, and in the seventeenth year of the Qianlong dynasty, the Chinese teaching staff of each banner was abolished, and the teaching staff of archery was consulted back to the banner, but in the thirty-first year of the Qianlong dynasty, a full teaching staff was added to each banner, specifically responsible for the teaching of translation and Qing books, and at the same time, because the name of the Chinese teaching staff had been allocated to translation students, so the Chinese teaching staff was reduced by one. Examinations, the eight banners of the National Palace of education in the years of Shun, Kang, Yong, Qian four dynasties, there are also adjustments and changes. Shunzhi two years, on the eight banners of the National Palace of Justice official school examination class is &quot;once every ten days to go to the prison examination class, in the event of spring and autumn shooting, once every five days, on the practice of this place&quot;, to the first year of the Kangxi, examination class regulations added translation content, adjusted to &quot;once a month to the prison lecture, translation once, five days archery once.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:01, 17 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 至乾隆三十一年，进一步提高了考课要求，规定习汉文者在肄业十年之后，如不能获得进身，以及习翻译和清文者如不能考取中书、笔帖式、库使等，均一律咨送本旗，另挑差使。<br /> 宗学的情况也与国子监八旗官学的情况类似，其教学重点、教习选任，以及考课规定等同样经历了调适。如顺治九年，宗学于每旗设满洲官，教习满书。雍正二年，朝廷从各部院司官中书中，分别拣选清书、汉书和骑射教习四人，每翼分派二人。<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 至乾隆四年，在选任宗学教习时，改为以学生人数为基础进行选派，即每十人选派一名。然而，由于乾隆二十一年起，翻译和清书、骑射一样，成为宗学的三大教学重点之一，于是朝廷裁减了九名汉书教习，俱改为翻译教习。嘉庆朝时期，翻译仍是宗学的教学重点，因而翻译教习得以保留，同时又因为复设了习汉书科目，于是对汉教习进行了改设，规定两翼每学各四名。<br /> <br /> In the 4th year of Qianlong reign, when selecting teachers of royal clan education, the selection was based on the number of students, that is, one for every ten students. However, since the 21st year of Qianlong, translation became one of the three major teaching points of royal clan education, just like Manchu and horsemanship and archery. Therefore, the court cut down nine Chinese teachers and changed Chinese teaching to translation teaching. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Learning Chinese, the court reformed Chinese teachers and assigned 4 teachers for every subjects of two parts.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:17, 18 October 2021 (UTC)<br /> <br /> In the 4th year of Qianlong reign, the selection for teachers of royal clan education was based on the number, that is, one for every ten students. However, since the 21st year of Qianlong, translation has become one of the three major teaching points of royal clan education, just like Manchu classics and horsemanship and archery. Therefore, the court cut down and changed nine Chinese teachers to translation teachers. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Chinese classics, the court reformed Chinese teachers and assigned four teachers for every subjects of two parts.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 13:32, 19 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 考课上，由于乾、嘉两朝中翻译本是宗学的教学重点，考课中自然设有翻译内容。即便在乾隆朝早期，当教学重点主要为清书、汉书和骑射时，朝廷也在左、右翼两学设“总稽课程”各二人，并规定于每月举办考试三次，含经义、射艺和翻译考试各一次，且每年于秋季举办考试一次，其中含翻译、经义、时务策各一题。<br /> <br /> In the examination, because the translation in the Qian and Jia Dynasties was the focus for royal clan education, the translation content was naturally included. Even in the early Qianlong Dynasty, when the teaching focus was mainly on the Qing classics, the Han classics and horsemanship and archery, the imperial court also set up two &quot;general inspectors for courses&quot; on both the left and right sides, and stipulated to hold examinations three times a month, each for one subject of classics, horsemanship and archery and translation, and once a year in the autumn, of which the three questions are respectively about translation, classics and current affairs.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 14:13, 19 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 礼部义学、咸安宫官学、觉罗学、清文学、盛京宗学和觉罗学等旗学中，翻译考试同样是考课的重要内容。如乾隆五年，礼部选派司员对礼部义学生进行每日稽考，规定学生需每季到部考课翻译经义，以及背书写字等，考试情况详登册籍，年终以优劣决定学生去留。雍正十二年，朝廷对咸安宫官学的教习额数进行调整，将原来所设清语教习九人裁撤三人，俱改为翻译教习，并对考课内容进行了明确规定，即五年考试一次，一次考试三日：第一日考试汉文，拟以《四书》二题的方式进行；<br /> <br /> The translation examination is also an important part of the examination course in Yi school, Official school of Xian 'an Palace, Jueluo school, Qing Dynasty Literature, the Royal Clan Education of Shengjing and Jueluo school of the Ministry of Rites.For example, in the fifth year of the Qianlong dynasty, the Ministry of Rites selected and assigned administrators to carries on the daily assessments to the student of the Ministry of Rites, stipulating that students should come to the ministry every quarter to take tests on the translation of Confucian classics argumentation, as well as recite and write, etc. The examination conditions were listed in the books in detail, and the students were decided to stay or leave at the end of the year based on their merits.In the 12th year of Yongzheng,The imperial court adjusted the number of teachers in the Official school of Xian 'an Palace, removing three of the nine qing language teachers and changing them to translation teaching.The content of the examination was clearly stipulated, that is, the examination was conducted once every five years and each examination was conducted for three days: Chinese was tested on the first day, which was planned to be carried out in the way of two questions in the ''Four Books''<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:22, 17 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 第二日考试翻译、楷书和清字，拟以上谕一段进行；第三日考试骑射、步射。至于觉罗学、清文学、盛京宗学与觉罗学等，虽然考课规定中并没有明确提及翻译，但二者都设有翻译教习，可知翻译教学仍是其教学的重要内容。如雍正七年规定，各部院衙门现任笔帖式中，需考选能翻译者八人，充任觉罗学之清书教习，每旗各分一人。<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 同年，又规定清文学教习由汉军各旗会同满洲都统，从满洲闲散官、笔帖式，或者因公诖（guà）误（即，撤职或失官）人员中加以拣选。乾隆八年，朝廷对教习的年龄进行限制，要求翻译教习、清书教习均需年逾三旬。[]既然以上诸学中均设有翻译教习，各学官学生均需要接受翻译教学的内容与环节，那么考课中势必也不能离开翻译。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 而盛京宗学觉罗学自设立之初便有详细章程，如规定宗学、觉罗学分别教学，宗学和觉罗学皆由宗学总管管理等。由于该学中翻译一直是教学重点，因而翻译教习的设置更不可缺。如乾隆二年，即设翻译教习四人，与骑射、汉书教习人数相等。乾隆四十三年，汉教习被裁撤，但仍保留翻译教习与骑射教习。<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> 至嘉庆年间（如嘉庆二年、二十五年），盛京宗学觉罗学虽然增设了满、汉教习，但翻译教习也属重要。盛京宗学觉罗学对教习进行分类选拔，即从现任司官笔帖式内选取精通翻译者，教习清语；从领催骁骑以上和闲散官员以下挑选精于骑射者，教习骑射；从奉天府举贡内挑选学问优长者，教习汉书。三者各自皆为四人，待五年期满后分别考以等第，并据此进行奖惩。<br /> <br /> During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Shengjing Royal Clan Education and Jue Luo, the translation teaching was also important. The School of Shengjing Royal Clan Education and Jue Luo classified and selected the teaching, that is, select the proficient translators from the officials Bithesi to teach the Qing language;choose those who are good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three is four. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:07, 17 October 2021 (UTC)<br /> <br /> During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Royal Clan Education and Jue Luo in Shengjing, the translation teaching was also important. The School of Royal Clan Education and Jue Luo in Shengjing classified and selected the teaching, that is to select the proficient translators from the officials Bithesi to teach the Manchu; to choose those who were good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; and to select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three needed four people. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:07, 18 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 虽然盛京宗学觉罗学也将学生分成习清书、习汉书两类，但无论清书汉书，每日皆有应肄之业，且习清书者兼讲汉书，习汉书者则兼讲满书，目的就在于使学生兼通满、汉，造就翻译之才。教学管理上，盛京宗学觉罗学也对骑射与翻译做了区分，即每逢三、六、九日学习射箭，而每逢五、十日学习翻译，以及作文作诗。盛京宗学觉罗学初用的教材较为简单，后经李治滋奏准，高宗于乾隆九年颁赐《资治纲目》、《大学衍义》、《性理大全》、《古文渊鉴》及《钦定四书》等满汉书籍，其中多数为满文译汉文典籍。<br /> <br /> Schools of Royal Clan and Jueluo in Mudken also classified students into two kinds: students studying books of Manchu and students studing books of Han. Even so, students should study everyday no matter books of Manchu or books of Han; those students studying books of Manchu should also study books of Han, and vice versa.In terms of teaching management, schools of Royal Clan and Jueluo also made a distinction between horsemanship and transaltion, that was, students learnt archery on every three, six and nine days and learnt translation, writing composition and Poetry on every five and ten days.The original textbooks used in thses schools were relatively simple, and later some others textbooks were awarded by Gaozong at Li Zhi's suggestion in the ninth year of emperor Qianlong's reign. These books included &quot;Compendium of Zi Zhi mu&quot;, &quot;College Yan Yi&quot;, &quot; Xingli Daquan&quot;, &quot;Gu Wenyuan Jian&quot; and &quot;The Imperial Four Books&quot;, most of which were translated into Chinese from Manchu. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:10, 18 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 当然，旗学与旗学之间亦有明显区别，如设立时间早晚不同，条例规范详略有异等，但在教学重点上，清书和骑射是其共设科目。在此基础上，不少旗学另从汉书、翻译、蒙文等科目中进行选择，使其符合自身的置办初衷和培养目标。一般来说，学生学习清书、汉书、骑射或（和）翻译等，都得在旗学中按部就班地进行，并随时接受稽查与考核，但宗室和大臣子弟循例可在家学习，这一点给课业及考课造成困难。<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 如雍正十三年十一月十八日，即乾隆帝即位之初，监察御史玛起元上疏高宗，奏请将八旗荫生拨入各旗义学，一体肄业，并交国子监堂官不时考察，择其娴习经书、通晓翻译者，咨送吏部考试补用。[]乾隆三十九年，高宗因见宗室中竟有不会清语者，令宗人府查明情况。遗憾的是，虽然朝廷对于学生的选补多所要求，对于教习的选任也有规定，并对学生和教习的勤惰不时稽查，但各项规范行之日久，难免废弛。如《钦定国子监则例》中，曾详细记载“满教习报满”、“汉教习报满”的情况，其中写道：<br /> <br /> Such as on November 18, 13th year of Yongzheng, which is the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan reported to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administer of the Imperial College would test them and chose some person who master the classics or translation to the Ministry of Official Personnel Affairs for supplement. On 39th year of Qianlong, the emperor commanded the office to find out, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also checked the students and teachers for laziness from time to time, but the rules had been in place for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu class in full” or “Chinese class is full”, written that:--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:13, 17 October 2021 (UTC)Yi Yangfan<br /> <br /> For example, on November 18, the thirteenth year of Yongzheng, which was the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan proposed to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administers of the Imperial College would test them and chose some persons who master the Confucian classics or translation to the Ministry of Official Personnel Affairs for supplement. On the thirty-ninth year of Qianlong, the emperor commanded the office to find out the learning process, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also supervised the students and teachers from time to time, but the rules had been implemented for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu teaching staff expired”or “Chinese teaching staff expired”, written that:--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:13, 19 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （满教习报满）将本名下学生，注明到学几年，現读何书，翻译几名，造冊移交档房，按日积算，如功课缺少，毫无成效者，教习不准报满，助教记大过一次；（汉教习报满）除将考中生员、恩监生、中书等学生开具清冊外，其现在读书者几名，某生若干岁，读经书若干卷；作文者几名，某生若干岁，读过古文、时文若干篇，某作起讲，某半篇，某全篇，并各学生入馆年分，详细造具清冊二本，……满教习报满，亦照此例。[]<br /> <br /> （Manchu teaching staff expired）The students under the teacher's name shall be recorded that how many years they have studied, where they are studying now, how many translators have been trained, and the list of students shall be compiled and handed over to the archives room. It shall be recorded on every specific day, if they were absent from class and had no effect in learning, the teacher is not allowed to declare that their work has expired, and the teaching assistant will be recorded a major demerit once.<br /> （Chinese teaching staff expired）In addition to making a list of such students like scholars, the students of the Imperial college, and Zhongshu, it should be recorded that how many of them are still studying, indicating their age and how many volumes of Confucian classics they have read; It also should be recorded that the number of writers, indicating their age, how many classics and Eight legged Essay they have read, articles they have discussed, which half or the whole, and the year of admission of each student should be registered in the two brochures in detail. When Manchu teaching staff expire，they should also follow this regulation.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:18, 19 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 所谓“报满”原指官员任期届满，或历俸已满之意，此处当指教习的期满考核。由此可见，国子监八旗官学中的教习，无论满、汉，在任满三年之职后，都需要将个人名下学生的学习情况，及其绩效等，详细说明并造册入档，作为嗣后铨补的重要依据。同时，也说明国子监对于学生考课，以及教习考核的严格与认真，可谓赏罚分明。如乾隆二十一年，高宗谕令改圆明园学专习清书，以倡导满族传统特质之后，经礼部议准，规定嗣后生徒如能在四年期满时，由翻译考取录用，则“该教习列为一等”。[]<br /> The so-called &quot;full&quot; originally referred to the expiration of an official's term of office, or that he had served a certain period of time, but here refers to the assessment of the instructors for their fulfillment of duty. It could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination for students and the assessment for instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign,after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that &quot;the instructor should be ranked first class&quot; if the subsequent students could pass the translation examination and get employed by the end of four-year period of his duty.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:49, 19 October 2021 (UTC)<br /> <br /> The so-called &quot;full&quot; originally referred to the expiration of an official's term of office, or that he had served a prescribed period of time, but here refers to the assessment of the instructors for their fulfillment of duty. Therefore, it could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination of students and the assessment of instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign, after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that &quot;the instructor should be ranked first class&quot; if the subsequent students could be employed after examination by the end of four-year period of his duty.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:03, 19 October 2021 (UTC)<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 无奈好景不长，至嘉庆、道光年间，国子监八旗官学中教习虚开功课，且学生不常入学肄业的情况并不鲜见。虽然皇帝对此已有觉察，并明令禁止，但终因积习日久，难以遏止，因而整顿旗学之事，有名而无实。清代对于翻译人才的需求源于内生、外在双方面因素的合力。<br /> <br /> But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons irresponsibly, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture exists in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:16, 16 October 2021 (UTC)<br /> <br /> But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it by official order, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture existed in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors together.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:12, 19 October 2021 (UTC)<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 从内部讲，清代以异族取得政权，历代君主及其统治集团都以八旗为国家根本，又以清语为八旗根本，因而旗人必须学习清语，或具备清语能力。与此同时，为了稳固统治，使旗人“足充任用”，满族又得与其他族群沟通和交流。多语种能力的养成既是翻译的前提条件，又为翻译提供了现实可能。<br /> <br /> From the inside, the Qing Dynasty took power by their different race, all previous emperors and their ruling cliques took the eight banners as the foundation of the country, and the Qing language as the foundation of the eight banners, so the banner men must learn the Qing language or had the ability of the Qing language. At the same time, the Manchu had to communicate with other ethnic groups in order to maintain their rule and made the banner men “fully employed”. The cultivation of multilingual competence was not only a prerequisite for translation, but also provided a realistic possibility for translation.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:02, 19 October 2021 (UTC)<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> 清代的翻译教育与翻译人才培养，无疑也是政治考量的产物。尤其是清军入关后，面对语言文字、文化形态，以及政权结构迥异于自己的汉人族群，如何进行有效统治，维护并巩固统治基础，同时又不致满洲民族特质废弛，乃是统治者不得不考虑的问题。在此情形下，清初统治者循汉人国子监例，创设八旗官学，令八旗弟子学习语言、翻译和骑射等，便成为不二选择。这么做，既不失满洲特色，又增进了民族交流，对于呈现满洲特色的统治特征，以及扩大政权的参与基础等，意义重大。<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> *基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”；② 湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> * Fund Project: ① Humanities and Social Sciences Fund Project of the Ministry of Education:&quot;A Study on Translation Policy in the Early and Middle Period of Qing Dynasty&quot;; ② Social Science Fund Project in Hunan Province:&quot;A Study on the Specific Form and Variation Track of Translation Policy in the Early and Middle Period of Qing Dynasty&quot;, project approval No.: 20YBA131; ③ A Key Project of the Department of Education of Hunan Province:&quot;A Study on Translation Policy in the Early and Middle Period of Qing Dynasty&quot;, project approval No.: 20A222.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 08:40, 18 October 2021 (UTC)<br /> <br /> * Fundation Project: ① Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Ministry of Education, Humanities and Social Sciences Foundation Project; ② Research on the ''Specific Form and Change Trajectory of Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Hunan Provincial Social Science Foundation Project, Project Approval No. 20YBA131: ③ Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', a key project of Hunan Provincial Education Department, project approval number: 20A222.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:41, 19 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 清初旗学中的翻译教育及其变化过程*<br /> <br /> 摘要：清初的旗学教育是内、外因素合力的结果，其目的是为了提升旗人素质，培养翻译人才，巩固国家统治。清初旗学教育及其翻译人才培养的整体脉络是：兴于顺治，隆于康、雍，驰于乾隆，废于嘉、道。<br /> <br /> Translation education in Banner schools in the early Qing Dynasty and its process of change*<br /> Abstract: Banner school education in the early Qing Dynasty was the result of a combination of internal and external factors, and its aim was to improve the quality of bannerman, cultivate translators and consolidate national rule.The overall lineage of Banner school education and its training of translators in the early Qing Dynasty was that it began during the reign of Shunzhi emperor, flourished under the Kangxi and Yongzheng emperors, declined under the Qianlong emperor and was abolished under the Jiaqing and Daoguang emperors.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:31, 19 October 2021 (UTC)<br /> <br /> <br /> <br /> <br /> <br /> <br /> Translation education and its changing process in flag education in the early Qing Dynasty<br /> Abstract: the flag education in the early Qing Dynasty was the result of the joint efforts of internal and external factors. Its purpose was to improve the quality of flag people, cultivate translation talents and consolidate national rule. The overall context of flag education and translation talent training in the early Qing Dynasty is starting in Shunzhi, prospering in Kang and Yong, declining in Qianlong, and abolishing in Jia and Tao.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 04:45, 19 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 旗学教育的发展、改革与兴盛，其原因主要在于三个方面：历代帝王的支持、满、汉族官员的鼓吹、满洲大儒的力倡。而造成旗学教育最终走向颓势并废弛的因素则包括民族融合的加剧、旗人学习意愿的消退，以及章程管理的松弛等。旗学中的翻译教育主要有两种不同途径，即普通旗学机构中的翻译教育，以及满、汉翻译学、翻译义学中的翻译教育，所培养的翻译人才成为各个时期处理文书，办理翻译事宜的重要来源。<br /> <br /> The reasons for the development, reform and prosperity of flag education mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, and the advocacy of Manchu Confucianism. The factors causing the decline of flag education include the intensification of national integration, the decline of flag people's willingness to learn, and the slack management of rules.There are mainly two different ways of translation education in flag education，namely, translation education in ordinary flag education institutions, and translation education in Manchu, Chinese translation and translation semantics. The trained translation talents have become an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:17, 17 October 2021 (UTC)<br /> <br /> The reasons for the development, reform and prosperity of Banner education mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, as well as the advocacy of Manchu scholars. The factors causing the decline of Banner education include the intensification of national integration, the decline of Banner people's willingness to learn, and the slack management of regulations, etc. There are mainly two different ways of translation education in Banner education, namely, translation education in ordinary Banner education institutions, and translation education in Manchu, Chinese translatology and translation semantics. The trained translation talents provide an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:54, 17 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 关键词：旗学；翻译教育；变化过程；翻译考试；汉书翻译1.引言。满洲以少数族群立国并统治中原，如何能保持民族特色，而又能与汉人交流，扩大政权的统治基础，乃是统治者不得不考虑的问题。而设置旗学，教授国语骑射，并推动翻译教育，乃是因应时势之举。<br /> <br /> Key words: the School for children of the Eight Banners; translation education; changing process; translation examination; the translation of History of Han Dynasty.<br /> 1. Introduction. Manchuria, which was found by minority ethnic groups, ruled the central plains. The rulers had to consider the questions like how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the School for the children of the Eight Banners, where taught the Manchu language, riding and shooting, in the meantime, helped to promote translation education, was the trend of the times. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:34, 17 October 2021 (UTC)<br /> <br /> Key words: the Banner Education; translation education; changing process; translation examination; the translation of History of Han Dynasty.<br /> 1. Introduction. Manchuria, which was founded by minority ethnic groups, ruled the central plains. The rulers had to consider how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the the Banner Education which taught the Manchu language, riding and shooting and helped to promote translation education as well, was the trend of the times. --[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 03:09, 17 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 顺治初年，清廷循汉族国子监之例创设旗学，开清代官学教育制度之先河，专供旗人学习语言、骑射与翻译。顺治朝以后，旗学教育屡经调整与改革，不仅在特定区域设学，而且使旗学教育逐渐平民化、普遍化，既稳定了生源，又规范了教习的拣选和稽核，并适时调整旗学机构的设置、复设或改设，以及教学内容与考核方式，确保了旗人的学习品质。由于办理旗学的主要目的即是为了培养翻译人才，和具备多语种能力的治国之才，故旗学中的教学和学习用书多为汉籍译本，其中多数为满文译本，另有部分为蒙文译本，或者满、汉和满、蒙合璧本。<br /> <br /> During the early years of Shunzhi Period, the Qing government was the forerunner of the OfficialEducation which was set exclusively for Banner people to learn language, riding, shooting and translation. After the Emperor Shunzhi  Perid,  the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It also gradually became popularization and generalization, which stablized source of students, regulated selection and assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. Because of the reason that the Banner Education was aimed to cultivate qualified translators and statemenships possessed with multilanguage, textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 04:48, 17 October 2021 (UTC)<br /> <br /> During the early years of Shunzhi Period, the Qing government followed the example of the Official Education which set exclusively for Banner people to learn language, riding, shooting and translation, which was considered as the new way for the educational system since Qing dynasty. After the Emperor Shunzhi  Period,  the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It was gradually popularizing and generalizing, which possess the stable source of students, the regulated selection and the assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. The Banner Education was aimed to cultivate qualified translators and ministerial talent who were multilingual, so textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:28, 18 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 虽然乾隆朝尤其是乾隆中期以后，旗学教育多有弊病，如旗学制度流于形式，章程管理日渐松弛，加上旗人子弟仕宦心态突出，致使学习不勤不精，但在最高统治者的要求与支持，以及内、外因素的交互作用下，仍为国家培养了大批治理之才和翻译专才。2.旗学的翻译使命。满族统治中国以来，为维护满洲的民族特质，以及少数族裔的统治优势，统治者一向提倡旗、民分治，要求旗人保持民族特质，习国语，专骑射，维护国家根本。<br /> <br /> During the Qianlong period, especially after the middle period, there were many disadvantages that the education of Banner exerted, such as the system of Banner learning becoming a formality, the regulations and management becoming slack, coupled with the prominent attitude of the banner’s student for promotion in officialdom, so that they were nor diligent nor good at learning. But under the support and the request of the supreme ruler, with the interaction of internal and external factors, the education of Banner still cultivated a large number of governance talents and translation specialists for the country. 2. The translation mission of the Banner’s education. Since Manchu ruled China, in order to maintain the ethnic characteristics of Manchuria and the dominance of ethnic minorities, the ruler has always advocated the separate governance of the flag and the people, requiring the flag people to keep their ethnic characteristics, learn the National language, practice riding and archery in order to stabilize the foundation of the country.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 02:07, 17 October 2021 (UTC)<br /> <br /> Although in the reign of Qianlong, especially after the middle of the Qianlong period, there were many disadvantages in banner school education, such as the system of banner study becaming a mere formality, the management of the articles of association being increasingly relaxed. Furthermore, the prominent official mentality of the banner people's children led to the lack of diligence and precision in learning, a large number of people who were proficient in governing and translating still cultivated for the country under the requirements and support of the emperor and the interaction of internal and external factors. 2. The translation mission of banner studies. Since the Manchu ruled China, in order to maintain the national characteristics of Manchu and the ruling advantages of ethnic minorities, the rulers have always advocated the separation of the banner and the people, requiring the banner people to maintain their national characteristics, learn the national language, specialize in riding and shooting for maintain the foundation of the country.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:44, 18 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 然而，为确保国家治理行之有效，国家长治久安，旗人亦必须兼通满、汉，与汉人沟通交往，以便学习其典章制度与执政经验。顺治朝以后，旗学教育逐渐兴起，其中除国子监八旗官学、顺天和奉天府学外，又有咸安宫和景山官学、宗人府宗学和觉罗学，以及各地八旗官学、义学和清文学等，这些官学成为清代兴贤育才，教养备至的重要场所。对于旗人而言，只有接受旗学教育，熟读经史，掌握翻译，练习骑射，才能符合政府的人才标准和要求，为自身的进身入仕觅得正途。<br /> <br /> However, for ensuring the effectiveness of national governance and long-term stability of the country, the banner people must be proficient in both Manchu language and Han Language thus communicating with Han people to learn their laws and regulations and ruling experience. After the reign of Shunzhi, the banner education gradually rose. In addition to the eight banner official schools of the Imperial Academy, Shuntian and fengtianfu schools, there were also Xian'an palace and Jingshan official schools, the official school of Imperial Clan Court and Jueluo schools, as well as the eight banner official schools, righteousness schools and Qing literature schools in various places, all of which became an important place to cultivate talents and prepare for education in the Qing Dynasty. As for banner people, only by receiving banner education, reading classical and historical books, mastering translation and practicing riding and shooting can they meet the standards and requirements of the government of choosing people and find a right way for their official career.<br /> --[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 15:12, 16 October 2021 (UTC)<br /> <br /> However, in order to ensure the effective governance of the country and the long-term stability of the country, the banner people must also communicate with the Manchu and Han people, and communicate with the Han people to learn their rules, regulations and governing experience. After the Shunzhi dynasty, banner education gradually emerged. In addition to the eight banner official school, Shuntian and Fengtian school, Xian’an Palace and Jingshan official school, Zongrenfuzong school and Jueluo school, as well as the eight banner official school, Yi school and Qing Dynasty Literature, etc., these official schools became an important place for educating and cultivating talents in the Qing Dynasty. For banner people, only by receiving banner education, learning by heart in classics and history, mastering translation, and practicing riding and shooting, can they meet the government's talent standards and requirements and find a right path for their own career.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 13:31, 16 October 2021 (UTC)<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 而统治者之所以重视满、汉语学习，以及翻译能力的培养，乃是国家行政和治理的需要所致。众所周知，国初之际，官员的日常行政广泛使用满文，政务的推动离不开翻译。《钦定大清会典则例（乾隆朝）》中说，清初以来，皇帝颁发满、汉文谕旨时，往往先由内阁进行翻译，或将清字译汉，或将汉文翻清，如此才能上传下达，确保政令畅通。<br /> <br /> The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, and the promotion of government affairs was inseparable from translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first, or translated the Qing characters into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the smooth flow of government orders.<br /> <br /> The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, government affairs cannot be handled without translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first. They translated the Manchu language into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the decisions of the government are carried out effectively.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:38, 17 October 2021 (UTC)<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 各部院衙门撰写本章时，虽然兼用清、汉双语，但直省本章中不使用清字者较为常见，这种情况下则往往由通政司将本章咨送内阁，再由后者送交汉本房进行翻译，事毕之后由满本房誊写。（允祹等，1983：4）各省驻防将军、副都统等遇奏事之时，也只使用满语，因而旗籍官员中办理文书业务者，也必须娴熟翻译。（曹振镛，1986：488）至清末之际，虽然旗学中清语荒废的情形日益严重，学生的翻译能力每况愈下，但国家对于翻译人才的需求并没有完全消失。<br /> <br /> When yamen(government office in feudal China) writes documents, although both uses Manchu and Chinese can be used, but people who do not use Manchu are more common in departmental documents. In this case, the the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would copy it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents,among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) In the late Qing Dynasty, although abandonment of Qing language in the Banners study is becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)<br /> <br /> <br /> When yamen(government office in feudal China) writes documents, although both Manchu and Chinese can be used,people who do not use Manchu are common in departmental documents. In this case, the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would transcribe it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents, so among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) At the end of Qing Dynasty, although abandonment of Qing language in the Manchu study was becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)<br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:58, 19 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 然而，有清一代，旗学教育到底兴于何时，旗学中培养的翻译人才究竟几何，等等问题仍存争议。即以宗学的设置时间为例，不同文献的记载便不相同。如《八旗通志·初集》和《钦定八旗通志》中，都载有顺、康年间宗学变化之事，但《（雍正）大清会典》中，却未见有此段史实，反而将宗学之设归于雍正二年。（鄂尔泰等，1986：945-946；铁保等，1983：1-2；允禄等，1995：26）<br /> <br /> However, in the Qing Dynasty, there were still disputes about when the Manchu education was prosperous and how many translation talents were trained and so on. That is to say, taking the setting time of zongxue as an example, the records of different documents were different. For example, the first collection of Pa Ch'i T'ung Chih and Tongshu of Manchukuo Family in Eight Banner of Qinding contained the changes of zongxue during the years of Shun and Kang. However, this historical fact was not found in the (Emperor Yongzheng) Great Qing conference, but the establishment of zongxue was attributed to the second year of Emperor Yongzheng. (Ertai etc 1986:945-946; Tiebao etc 1983:1-2; Yunlu etc 1995:26)<br /> <br /> annotation:<br /> 1. zongxue: educational institutions for royal clan <br /> 2. Pa Ch'i T'ung Chih: a book recording of Eight Banners system in detail;general annals of the Eight Banners<br /> <br /> ==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 虽然如此，有两点却可肯定：其一，不论雍正二年办理的宗室之学是“复开”，还是“创设”，其中原因确与康熙朝晚期的皇子夺嫡事件有关。《清世宗实录》中对此已有说法：朕惟睦族敦宗，务先教化。尝见宗室中，习气未善，各怀私心，互相倾轧，並无扶持爱护之意，惟知宠厚妻党姻娅，其于本支骨肉，视若仇敌，殊为悖谬。<br /> <br /> Nevertheless, two points can be confirmed: first, whether the imperial clan school handled by Yongzheng in the second year of Yongzheng was &quot;reopened&quot; or &quot;created&quot;, the reason is indeed related to the emperor's son's seizing the throne in the late Kangxi Dynasty. It has been said in the《true records of emperor Shizong of the Qing Dynasty》 that In order to make the family harmonious,relatives and friends sincere, we must educate them first. I often see some people in the imperial clan who are not kind-hearted, have selfish intentions, frame each other, and do not love each other. It's absurd to spoil your wife and treat other concubines as enemies.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211013_homework&diff=124568 2021-10-13T02:18:39Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 康、雍、乾三朝时期的汉书翻译及其文化统制意涵*<br /> 摘要：清代的汉书翻译是统治者了解、学习和接纳汉文化的重要途径。与清初文化政策的其它单元一样，如官修史书、国语骑射、思想控制等，汉书的翻译、刊刻与颁行也是清代中、前期诸帝治术的独特构成。<br /> On the Translation of ''the Book of Han'' and its Connotation of Cultural Controlling During the Kang-Yong-Qian Period of the Qing Dynasty(683——1796)<br /> Abstract: The translation of ''the Book of Han'' is the important approach for the governor to understand, study and accept the Culture of Han. Like other units of cultural policy in the early Qing Dynasty(Official History Books Policy, Manchu National Language and Ride Policy, Thought Control Policy, etc.), the translation, publication, and promulgation of ''the Book of Han'' were also unique components of the emperors' tactics in the middle and early Qing dynasties. --[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:51, 12 October 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 康、乾、雍三朝期间，汉书翻译规模不断扩大，主题日益丰富，目的更加明确，为满洲统治者走出“我族”意识，实现满、汉之间的文化接轨与观念沟通，建构并巩固满洲政权的治统与道统等，做出了重要贡献。汉书翻译的开展与推进源于特定的历史语境，与三朝统治者长期以来耽于汉籍，力主道德教化关系甚巨。自起始之日起，汉书翻译便被赋予德治与教化功能，其目的不是为了“以夷变夏”，或者“以夏变夷”，而是为了在满、汉之间进行交流、沟通与互鉴，政治意义与文化意涵并存。<br /> During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of &quot;my family&quot;, achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Taoism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been big on Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to &quot;change Foreign into Xia &quot; or &quot;change Xia into Foreign &quot;, but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 05:17, 12 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 关键词：汉书翻译； 文化沟通； 治术； 治统； 道统<br /> 导论：清初翻译汉书，实有不得已的情由。满洲以少数族群统摄中原，虽然历代君主强调“敬天”、“法祖”，遵循历史经验，然而满洲文化除了“国语骑射”之外，整体简陋贫乏，因此欲从自身民族历史、文化中寻求借镜，必会遭遇不敷应用的困境。<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 为了在征服和统治过程中有效运用历史经验，并将其正当化与合法化，汉文化的撷取成为不二选择，而汉籍的翻译便是实现这一目的的重要手段。例如建元初年，太祖努尔哈赤称汗之后，即命大臣翻译汉籍，进讲汉文经史，以便了解汉族历史。继位的太宗皇帝更是性嗜典籍，披览弗倦，有着丰富的汉族历史知识，不仅深明《金史》与《三国志传（通俗演义）》等，认为二者使其耳目明快，而且接纳汉官建议，效法太祖命人翻译汉籍，并通过翻译吸收历史知识，将其运用至现实政治实践中，巩固并扩展政权的统治基础。<br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, the offspring of Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. Emperor Taizong who succeeded to the throne was even more addicted to classics. He had a wealth of historical knowledge of the Han nationality. He not only had a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., but also he believed that they both made his ears and eyes bright and clear so that he can accept the suggestions of Han officials, follow the example of Taizu's orders to translate Chinese Classics, absorb historical knowledge through translation, and apply it to practical political practice to consolidate and expand the ruling foundation of the regime.<br /> <br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, Emporer Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. His son Emperor Taizong who succeeded to the throne was even more addicted to classics. He not only had a wealth of historical knowledge of the Han nationality and a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., in believing that they both made his ears and eyes bright and clear,but also he accepted the suggestions of Han officials to follow the example of Taizu's orders to translate Chinese Classics. And through absorbing historical knowledge,he applied it to practical political practice to consolidate and expand the ruling foundation of the regime.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:29, 12 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 太宗对于汉书的翻译屡有训示，要求“读史致用”，翻译的书籍要么属于“勤于求治而国祚昌隆”者，要么则属于“所行悖道而统绪废坠”者，总之必须关乎朝政之要务。[1]9 ([1](清)鄂尔泰等.清实录·太宗文皇帝实录[Z].北京：中华书局，1985.）太宗之后，冲幼即位的顺治帝同样“嗜观史书”，并采纳大学士希福建议，效仿太宗“鉴古之心”，颁赐《辽》、《金》、《元》三史译本，以明政治之得失，民生之休戚，国家之治乱。[2]15-16<br /> <br /> The Taizong Emporer had his requirement to the translation of Han books that only books written by Emporer of keen intelligence and excellent judgment, or by Emporer who lost his country because of disobedience. All of them need to be related to affairs of state.[1]9 ([1](Qing)Eertai.Records of Qing Dynasty·Records of the Emperor Taizong[Z].Beijing：Zhonghua Publishing House，1985.）After Taizong，Shunzhi Emporer, who was given the position when was a child, intended to read history books and accepted grand secretary Xifu's advice to follow the example of Taizong Emporer . He recommended the translations of ''Liao'', ''Jin'', ''Yuan'', for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion.<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> （[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）尤其是《资治通鉴》一书，顺治帝对其更是情有独钟，认为它有“考百代之是非”的成效。[2]1清初三帝之后，满汉交流日渐频繁，民族融合逐步加强，满洲文化长足发展，嗣后诸帝的汉文化态度随之变化。<br /> ([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds generations. <br /> [2]1 After the three emperors of the early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed rapidly. Henceforth the attitude of emperors changed accordingly. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:49, 12 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 但无论是何种变化，汉书翻译的事业却从未间断，通过翻译汉籍求明道致用的功心也从未革损。如康熙帝“性眈问学”，于听政之暇常取《六经》和《资治通鉴》等书译本，发而读之，以探求圣人之心、治道之切。雍正帝也通过阅读汉籍，论及传统正统论，尤其是其中的“承统之正”与“得国之正”的观点，以此为满洲政权建构统治的理论基础。乾隆帝即位之后，凭借其对于汉籍的熟读与精研，继续推行尊孔崇儒的政策，宣传汉族文化，通过道德学术实现传国久远的理想抱负。<br /> However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The merit of “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Such as Kangxi’s (emperor of Qing Dynasty) &quot;concerns of study&quot;. In his leisure time after handling issues of politics, he often takes the &quot;Six Classics&quot; and &quot;Comprehensive Mirror for Aid in Government&quot; and other translations, opens and then reads them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy, especially the view of &quot;the rightness of the succession&quot; and &quot;the rightness of the country&quot;, which is regarded as the theoretical basis for the construction and rule of the Manchuria regime. After Emperor Qianlong inherited the throne, he continued to carry out the policy of respecting the Confucianism, publicize the Han culture, and realize the long-standing ideal ambition of the country through moral scholarship.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 01:50, 13 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 可以认为，清代的汉书翻译既是一种笼络的手段，也是一种治术的形式，其根本目的乃是建构、巩固并维护满洲政权的正当性。一、清初汉书翻译述要 鉴于文献所限，清初翻译汉书的准确数字，难以查考。特别是太祖、太宗两朝时期，汉书翻译的具体情况尤难统计。<br /> <br /> <br /> It can be considered that the translation of Han books is one means of unifying as well as the form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. 一. Han books translation in the early Qing dynasty was confined to the literature and it is hard to examine the accurate figures of it. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of Han books translation is critically difficult to reckon.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:34, 12 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 但从《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》和《清代内府刻书目录解题》等文献记载情况看，顺、康、雍、乾四朝官方刊刻的汉书满文译本共计五十三种。其中，除去既有满文本，又有满汉合璧本的《三国志（通俗演义）》和《大学衍义》，以及刊刻次数在两次及以上的满文本《诗经》、满汉合璧本《孝经（御制翻译孝经）》，以及满汉合璧本《潘氏（通鉴）总论》等，汉籍满文译书实为四十七种。以朝代统计，则分别是： 顺治朝九种：《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》；<br /> However, from the record of literature such as The General Catalogue of Rare and Ancient Books in The National Palace Museum, The World Bibliography of Manchu Literature, The National Union Catalogue of Books and Reference Materials of Manchu and The Bibliography for the Interpretation of Titles of the Engraving Books of the Imperial Storehouse in Qing Dynasty, translation of Chinese books by Manchu that officially engraved by the four dynasties of Emperor Shunzhi, Emperor Kangxi, Emperor Yongzheng and Emperor Qianlong add up to fifty-three. Among these books, besides Manchu or the Chinese-Manchu bilingual The Romance of the Three Kingdoms and Interpretation of The Great Learning, the Manchu script The Book of Songs that was printed more than twice, the bilingual The Book of Filial Piety(made by the emperor order) , the bilingual The General Instruction From Pan Rong and so on, translation of Chinese books by Manchu actually add up to forty-seven.According to statistics of dynasties, they include nine books in the reign of Shunzhi: History of the Liao Dynasty, History of the Jin Dynasty , History of the Yuan Dynasty, The Sermon of the Hongwu Period, The Romance of the Three Kingdoms, The Book of Songs,Book for Loyalty, The Book of Filial Piety(translated by Asitan) and Books on the Art of War.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 19:23, 12 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 康熙朝十二种：《纲鉴汇纂》、《大学衍义》、《日讲四书解义》、《日讲书经解义》、《日讲易经解义》、《御选古文渊鉴》、《资治通鉴纲目》、《黄石公素书》、《醒世要言》、《潘氏（通鉴）总论》、《菜根谭》和《薛文清先生要语》； 雍正朝五种：《孝经集注》、《小学合解》、《小学》及《四体翻译心经》；④ 乾隆朝二十二种：《日讲春秋解义》、《御制翻译四书》（鄂尔泰等奉敕译，满文本，乾隆六年）、《御制翻译四书》（乾隆皇帝敕译，满汉合璧本，乾隆二十年）、《御制翻译书经集传》、《御制翻译周易》、《御制翻译诗经》、《御制翻译名义集》、《御制大悲心忏法仪轨经》、《大藏经全咒》、《御制楞严经》、《御制翻译礼记》、《御制翻译春秋》、《心经》、《大藏经》、《御制翻译孝经》、《翻译潘氏（通鉴）总论》、《般若波罗蜜多心经》、《御译大云轮请雨经》、《吉祥偈》、《佛说四十二章经》、《金刚般若波罗密多经》及《沐浴经》。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 上述译本中，虽然《三国志（通俗演义）》和《大学衍义》分别于顺治七年、康熙十一年刊印两次，但各自的底本相同，区别只在于一次为满文本，另一次则为满汉合璧本。此外，《孝经》曾于顺治、康熙、雍正朝各刊刻一次，但底本各不相同，其中顺治年间的刊行本为阿什坦译本、康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，只是注明“雍正皇帝敕译”。值得注意的是，虽然世祖顺治帝笃信佛教，论佛谈法，但从现有文献看，未见有顺治朝翻译的汉文经书，反倒是禁教严厉的高宗时期，翻译汉文经书多达九部，其中缘由，值得深思。<br /> In above-mentioned translations, although “Records of the Three Kingdoms” and “Daxue yanyi” were published twice in the seventh year of Shunzhi and the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, “the Classic of filial piety” was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth nothing that although the emperor Shunzhi believed in and advocated Buddhism ,there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when religions were strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons of this are worth considering. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:25, 11 October 2021 (UTC)<br /> <br /> In the above-mentioned translations, although ''Records of the Three Kingdoms'' and ''Daxue yanyi'' were published twice in the seventh year of Shunzhi and in the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial Piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth noting that although the emperor Shunzhi believed in and advocated Buddhism, there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when Buddhism was strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons for this are worth pondering.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:07, 12 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 尤其值得关注的是《诗经》与《孝经》的满文译本。以《诗经》为例，该书翻译成书后，顺治帝曾为其亲制序文，赞誉该部作品意旨深厚，能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。更可以敦厚人伦，端正教化。”[3]72-73（[3]叶高树.清朝前期的文化政策[M].台北：稻乡出版社，2002.）<br /> <br /> The Chinese-Manchu translation of ''The Book of Songs'' and T''he Classic of Filial Piety'' calls for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve human relations and correct moral cultivation.” [3]72-73（[3]Ye Gaoshu. Cultural policies in early Qing dynasty [M].Taipei：Dao Xiang press，2002.）--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 13:57, 12 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 从教化的角度思考《诗经》的翻译，既是顺治帝本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种被动调整。正如顺治九年进士、刑科给事中阿什坦担心的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> <br /> <br /> Thinking about the translation of The Book of Songs from the perspective of enlightenment is not only Shunzhi Emperor's self-conscious awareness, but also a passive adjustment made by the rulers headed by Shunzhi when they were faced with the popularity of tares officer novels and the manchurian people competing in translation. Just as Ashtan-Jinshi in the Shunzhi period of nine years in the Criminal Section for things was worried: scholars resolve, should take sages as their example of study, and take classics and history as main aspect.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> , while the other kinds of books which are of no benefit should be discarded. In this way, scholars might achieve positive results in academy and get rid of evil thoughts. I have noticed much falsifying and obscenity among the books translated into Manchu language. I am afraid that those books of no good can be prevailing and contagious, eroding people’s thinking.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:12, 12 October 2021 (UTC)<br /> <br /> Besides, other kinds of books with profitless words all should be discarded. Hence scholars can almost do increasingly better in their scholastic attainment, and evil thoughts disappear. Recently, I have noticed that among translated books in Manchu, there are many novels with bestial words, not only useless, but also easily imputing negative thoughts if they prevail.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 00:44, 13 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）阿什坦认为，读书必以经史为要，摒弃杂书，尤其是污言秽语之书。<br /> <br /> Moreover, the old maxims of sages are studied in detail everyday, but people still fear that they can’t approach that height. Why should we employ our time in useless places? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thinks we should choose classics and history to read rather other books, especially those with bestial words.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:09, 12 October 2021 (UTC)<br /> <br /> As for the maxims from ancient sages, people studied them everyday in detail but still worried they couldn’t comprehend, so why should they do worthless work? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thought people would read classical books and get rid of informal books especially those with bestial words.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:17, 12 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 因此，他奏请皇上对旗人读书严加限制，要求嗣后翻译书籍只应针对“关圣贤义理，古今治乱之书”，对于“此外杂书秽言”，则“概为禁饬，不许翻译”。[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）正是缘于这样的认识，《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》和《太公家教》等被陆续译成。<br /> <br /> Therefore, he presented a proposal to the dominator that a restriction on Qi people’s education should be made. He also claimed that people could only translate those books about men’s virtue and dominator’s pacification, while those informal books with bestial words should be banned. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of comprehension, the Great Learning, the Middle Way, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:00, 12 October 2021 (UTC)<br /> <br /> Therefore, he presented a proposal to the emperor that a strict restriction on Qi people’s education should be made which allowed people to translate books about men’s virtue and dominator’s pacification and prohibited translations of informal books with foul language. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of awareness, the Great Learning, the Doctrine of the Mean, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 12 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 顺治帝对于《孝经》的翻译亦甚重视，曾亲自撰写《御注孝经》，令儒臣博采群书，加以论断，编纂《孝经衍义》。顺治帝指出，自古治平天下，莫大于孝，而《孝经》立意正大，“孝”更是“五常百行之原”，如不能取古人言行，将其推广，则不足以彰显其义，同时也与其本人“以孝治天下”的愿景相悖。[2]1-2;[5]140-141（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）<br /> <br /> <br /> Emperor Shunzhi also attached great importance to the translation of The Classic of Filial Piety for which he once wrote the notes himself. Moreover, he ordered the Confucian officials to evaluated this book and compiled The Extended Explanation of The Classic of Filial Piety according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that The Classic of Filial Piety embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.Records of Qing Dynasty •Records of the Emperor Shizhi[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:06, 11 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> （[5]宋德宣.满族哲学思想研究[M].沈阳：辽宁大学出版社，1994.）顺治年间翻译的其它汉文典籍，如《洪武宝训》、《表忠录》、《诗经》与《孝经》等，也各具代表性。以《洪武宝训》为例，该书系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针。顺治三年三月，《洪武宝训》完成满文翻译，成为清朝入关后的首部汉籍译作，顺治帝对此极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王钦命汉官代笔，以世祖名义制作序文，颁行全国。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 世祖认为，历代贤君莫如洪武，希望通过翻译此书，学习中原汉族王朝正统，巩固满清统治，所谓“彝宪格言，深裨治理”，即是此书翻译目的之体现。[2]1（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）二、康熙朝的汉书翻译。康熙朝的汉籍翻译可分为两部分：一部分为整理、刊行前朝译本；另一部分则着手翻译其它各类汉文书籍As far as Emperor Shitzu of Qing Dynasty concerned, Each emperor in Chinese history is not so sagacious as Taitzu(Emperor ''Hongwu'') of Great Ming Empire, so, he hopes that by translating ''Hongwu Baojian'', the orthodox tradition and customs of all dynasties created by the Han ethnic groups in the Middle part of China can be studied and acquired, the goal, which is to consolidate of the newly born dynasty, can be achieved. The purpose of translating ''Hongwu Baojian'' is that Emperor Shunzhi thinks that it can &quot;refresh the country and make great contributions to his ruling.&quot;<br /> [2]1([2](Qing) E Ertai et al., ''the Imperial Archives of Emperor Shitzu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985.)<br /> <br /> II. The Translation of Books Created by Han Ethnic Group in the Period of Kangxi(1661-1722) The translation of Books created by Han ethnic group in the Period of Kangxi(1661-1722) can be divided into two parts: the first is neaten, print and publish the former translated version; the second is setting about translating other books written by Han Character.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:14, 13 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 其中，前者如《纲鉴汇纂》（康熙三年）、《黄石公素书》（康熙四十三年）和《潘氏（通鉴）总论》（康熙四十六年）等，后者则如《大学衍义》等，数目更多。康熙十一年，翰林院掌院学士兼礼部侍郎傅达礼翻译《大学衍义》成书，次年进呈皇帝，获太皇太后和圣祖嘉奖。孝庄太皇太后在亲览傅礼达《大学衍义》译本后，大赞此书“法戒毕陈，诚为且要”，并对康熙帝钦命儒臣翻译、刊刻、颁赐此书给诸臣，予以充分肯定。[6]82<br /> Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoisme in the 43th year of emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:24, 12 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）《大学衍义》译毕后，康熙帝又在康熙十六年、十九年、二十二年，分别命人将《四书》、《五经》等的经筵讲义加以刊印，先后集成《日讲四书解义》、《日讲书经讲义》和《日讲易经讲义》。这些讲义虽不是直接译自清代以前的汉文典籍，然而作为阐释经典的作品，也经历了由汉文翻译成满文的过程，且书中又将原典逐字逐句译出，故仍然属于汉籍翻译的范畴，对高宗年间的儒家经典重译也产生了重要、深刻的影响。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，康熙帝即位后，也缵述世祖遗绪，命儒臣编纂《孝经衍义》，只是由于该书达一百卷之多，篇帙繁复，读者未必领会周全，因而康熙帝钦命专译其经文，以利读者习诵。康熙帝对汉书翻译的重视也体现在《通鉴纲目》的翻译上。据《康熙起居注》中载，康熙帝耽于《资治通鉴》，自二十四年起便对《资治通鉴》、《资治通鉴纲目》（又名《通鉴纲目》）、《纲目大全》三书“以硃笔亲加点定”，不但将书中错误悉数改正，而且对缺失者也加以增补。[6]1339-1340<br /> At the same time, after Emperor Kangxi ascended the throne, he also inherited and reported the meritorious deeds of Emperor Qing Shi Zu and ordered Scholar-Officials to compile the ''Classic of Filial Piety''. However, the readers may not understand it well because there are as many as 100 heavy and complicated volumes. Therefore, Emperor Kangxi ordered experts to translate the scriptures for the benefit of the readers. Emperor Kangxi's attention to the translation of Chinese books is also reflected in the translation of the ''Compendium of History as a Mirror''. According to the ''Records of Emperor Kangxi’s Daily Activities'', Emperor Kangxi devoted himself to ''History as a Mirror''. Since the 24th year in the period of Emperor Kangxi, Emperor Kangxi “had used the Chinese brush with cinnabar ink to revise” the three books, the ''History as a Mirror'', the ''Compendium of History as a Mirror'', and the ''Compendium'', not only corrected all the errors in the book, but also supplemented the missing ones. [6]1339-1340--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:06, 12 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）而康熙帝对于《通鉴纲目》的关注尤甚，达到了“循环披览，手未释卷”的程度。[7]2-3（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so concerned about ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:22, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so fond of ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:22, 13 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 故此，康熙三十年，圣祖命阿什坦之子，翻书房总裁和素将《通鉴纲目》译文满文，由武英殿内府刊刻，该译本现存于中国民族图书馆，共三十册（三函），虽然内容上并不完整，但仍然包含了《资治通鉴纲目》（朱熹）、《订正通鉴纲目前编》（南轩），以及《续资治通鉴》（商辂）等三部作品的基本内容。难得的是，该部汉籍的满文译本曾入选第四批《国家古籍珍贵名录》（编号：11326），可见其在翻译史、满语史乃至中国史上的重要地位。康熙年间，除翻译汉文经、史外，也编译汉书，如《御选古文渊鉴》的编译等，即属此类。<br /> <br /> Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''TongJian of Materia Medica'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 vomumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''History as a Mirror''(by Zhu Xi), ''Revised Prequel of TongJian of Materia Medica'' (by Nan Xuan) and ''The Sequel of History as a Mirror''(by Shang Lu). What's worth noting is that, this translated script was once selected into the fourth batch of ''National Rare Catalogue of Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the history of Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:16, 13 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《御选古文渊鉴》由康熙九年进士徐乾学编注，全书共六十四卷选文，收录时间自春秋至宋末，偏重于先秦、两汉古文，以及唐宋八大家散文。关于《御选古文渊鉴》的缘起，《康熙帝御制文集》中有详细记载，概言之便是康熙帝常思“文以载道”，认为文章之事源远流长，所谓“今古错综，盛衰或通于千载，损益无关于一朝”，因而命儒臣选辑“辞义精纯，可以鼓吹《六经》者，汇为正集”，“间有瑰丽之篇，……则列之别集”，而“旁采诸子，录其要论，以为外集。”[7]17-18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 按照康熙帝自己的设想，该书的编纂着眼于“文治”，使帝王之道“大化以成”，而圣贤之业“性功以备”，既强调“质文互用”，又强调“博约并施”。[7]18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）康熙二十四年，该书先以汉文刊印，两年后又以满文翻译成书，由内府刊刻。<br /> <br /> According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus on governing the country by “civil affairs”. In this way, the comprehensive ability of the emperor can be improved, while saints’ career should be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:38, 12 --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:42, 12 October 2021 (UTC)October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 《御选古文渊鉴》的编译对于康熙朝的汉籍翻译影响甚大。以此书为界，康熙朝的汉籍翻译在前后两个阶段中，对于对象的选取有着明显不同的诉求。其中，前一阶段的翻译文本多与《四书》、《五经》及宋代以前的作品有关，仅有《纲鉴汇纂》（达海等译）一部涉及前明，而康熙中、后期之后，由明代儒士作品翻译的情况明显增多，如吕坤的《醒世要言》、洪应明的《菜根谭》，以及薛瑄的《薛文清先生要语》等。<br /> The compilation of The Selection of Ancient Classics had a great influence on the translation of books in the Kangxi Dynasty. Taking it as a boundary, the translation in the Kangxi Dynasty had obviously different demands on the selection of objects in the two stages. For example, the translation before the compilation of The Selection of Ancient Classics was related to works before Song Dynasty,like The Four Books and the Five Classics .Only Gang Jian Hui Zuan ( translated by Daihai,etc) talked about the former Ming Dynasty. However, in the middle and late Kangxi Dynasty, works translated by talents of Ming Dynasty increased greatly, such as Xing Shi Yao Yán translated by Lv Kun,Cai Gen Tan translated by Hong Yingming and The Words of Xue Wenqing translated by Xue Xuan.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:38, 12 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 虽然如此，但康熙一朝的翻译目的并无明显改变，仍以劝善除恶、裨益治道者为先。<br /> 三、雍正朝的汉书翻译。雍正年间，汉籍翻译与出版仍在发展，但种类与数量和康熙朝比稍嫌单调、稀少。之所以如此，与雍正年间的政治形势不无关联。雍正二年，朝廷颁布《朋党论》和《雍正上谕》，暴露出统治集团内部的激烈斗争。<br /> <br /> Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern. Third, the translation of Han books from the Zheng Dynasty. During the Yu Zheng years, Han translation and publishing are still developing, but the type and quantity and Kangxi Dynasty than slightly monotonous, rare. The reason for this is not unrelated to the political situation in the Yu Zheng dynasty. In the second year of Yongzheng, the imperial court issued The Treatise on Cliques and the Encyclical of Yongzheng, which revealed the fierce struggle within the ruling cliques.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:00, 12 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 同年，世宗又对圣祖“上谕十六条”进行演绎和注解，并与后者一道合成《圣谕广训》，由武英殿刊刻，颁行天下，以加强伦理道德教育。不久之后，朝廷遵圣谕又相继颁布《上谕八旗》和《上谕旗务议复》，表明雍正帝急欲加强皇权统治，削弱王公旗主权势。正是这样的政治环境，给汉籍的翻译施加了限制。<br /> In the same year, King Sejong also interpreted and annotated the 16th Encyclical of Sage Patriarch, and together with the latter, compiled the Encyclical Instruction, which was printed in the Hall of Martial Valor and presented to the world to strengthen moral education. Soon after, the imperial court in compliance with the encyclical and issued the ''&quot;Encyclical Eight Banners'' and ''Encyclical Banner Affairs Review'' , indicating that Emperor Yongzheng was anxious to strengthen the imperial rule, weaken the sovereign potential of the royal banner. It is this political environment that imposes restrictions on the translation of Chinese books.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 11:07, 12 October 2021 (UTC)<br /> <br /> In the same year, Shizong emperor also interpreted and annotated the ''Sixteen Encyclicals'' of emperor Taizu. Then they compiled the ''Encyclical Instructions'' together, which was printed in the Hall of Wuying and presented to the country to strengthen moral education. Soon after, the imperial court in compliance with the command of emperor issued the ''Encyclical of Eight Banners'' and ''Encyclical Review on Banner Affairs'', indicating Emperor Yongzheng's anxiety to strengthen the imperial rule and weaken the power of the royal banners. It is this political environment that imposes restrictions on the translation of Chinese classics.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:20, 12 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正朝汉书翻译的单调与稀少还有另外一个原因，那就是翻译人才的相对紧缺。众所周知，清初之际，政府对于翻译的重视不只是体现在语言学习和公文的处理上，也体现在官修书籍的翻译与编纂上。例如，自雍正五年开始修纂，乾隆三十七年成书的《八旗通志》，作为研究满洲贵族特权和司法特权，以及旗地旗产制度的重要文献，便被翻译成蒙语。<br /> There was another reason for the monotony and scarcity of translation in Yongzheng dynasty, that is, the relative shortage of translation talents. As we all know, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For example, the ''General Annals of Eight Banners'' compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, was translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges, as well as the system of banner land and banner property.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:59, 12 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 另一部记录蒙古、回部等部落如何归附清朝，并跟随努尔哈赤及其继承者建国立业的《蒙古回部王公表传》，也被译成满文。这些书籍的翻译先由理藩院或内阁实录馆奏呈皇帝，获准后再从理藩院各司中抽调“笔帖式”，或从其它内阁机构中征调翻译人员，按相关规定与程序加以完成。然而，尽管清朝建国以来，朝廷对于翻译人员的数量要求有所增加，但直到顺治和康熙年间，兼通满、蒙两种语言的八旗族人尚能满足朝廷需求，可雍正在位期间，情形随之变化，出现了译员不足的局面。雍正帝曾说：<br /> Another book, ''The Biography of Emperor of the Mongolian and Uighur Tribes '', was also translated into the Manchu script. This book recorded how Mongol, Uyghur and other tribes attached to the Qing Dynasty, and followed Nuerhachi as well as his successors to establish a state. The translation of these books was first presented to the emperor by Court of Colonial Affairs or Cabinet Record Hall. After approval, the “bithesi” transferred from each department of the Court of Colonial Affairs, or translators recruited from other cabinet institutions completed them in accordance with relevant regulations and procedures. However, although the imperial court’s demand for the number of translators had increased since the founding of the Qing Dynasty, people among the Eight Banners who had a good command of Manchu and Mongolian couldn’t meet the needs of the court until the Emperor Shunzhi and Emperor Kangxi Period. But, during the reign of Emperor Yongzheng, the situation changed and there was a shortage of translators. Emperor Yongzheng once said:--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 近见蒙古旗分能蒙古语言翻译者甚少, 沿习日久则蒙古语言文字必渐至废弃。应照考试清文翻译例考试蒙古翻译, 取生员 、举人 、进士以备理藩院之用。 ……如此则蒙古旗分之人益加鼓励勤学, 蒙古语言文字不至废弃, 而理藩院亦收得人之效矣。[8]203<br /> <br /> Recently, there are few people who can translate Mongolian in Mongolia,Along with it for a long time, the Mongolian will gradually be obsoleted. The Mongolian translation should be tested refering to the Qingwen translation examination,and students(who is studying in Imperial College and other places in the feudal imperial)、Juren(successful candidates in the imperial examinations at the provincial level) and Jinshi(successful candidates in the highest imperial examinations) should be selected to the court of Colonial Affairs. ……In this way, the Mongols will be encouraged to study harder, the Mongolian language and characters will not be abandoned, and the court of Colonial Affairs will also recuit talents. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:42, 11 October 2021 (UTC)Liu Wei<br /> <br /> Recently, few Mongols could do Mongolian-Chinese translation, as a result of which the Mongolian would gradually be obsoleted in a time. The Mongolian-Chinese translation should be tested just as the Manchu-Chinese translation to admit xiucai, juren and jinshi, those who have passed the exam at the county, provincial and the highest level respectively, into the Lifan Court, the highest authority on affairs of national minorities. ……Thus, the Mongols would be encouraged to learn more, the Mongolian not abandoned, and the Lifan Court recruiting talents. [8]203--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:38, 12 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> （[8]中国第一历史档案馆.雍正朝汉文谕旨汇编[Z].桂林：广西师范大学出版社，2008.）为解决此困局，雍正帝即位之初即敕令朝廷各部院衙门分别采取措施，在八旗蒙古人中培养翻译人才。如1723年，即雍正元年，皇帝诏谕八旗蒙古各部建立官学，并命理藩院与吏部考录通晓蒙语者，允许其“考试笔帖式补用”。[9]243<br /> <br /> ([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, the first year under the reign of Yongzheng, the emperor ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243<br /> <br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 雍正六年，吏部经过议复，同意了理藩院尚书特古忒的意见，认为今后理藩院中专门负责蒙古事物的官员，必须懂得蒙古文。同时，吏部将会同理藩院，在蒙古各部官学中选拔通晓满、蒙语言的学生和监生，充任翻译工作，“以各部院蒙古笔帖式，换次补用”。[9]290以上诸种虽就蒙古语译员而言，但满、汉之间的翻译亦与此同，由此造成了汉籍满译的相对颓势。<br /> The 6th year Yongzheng ruling period（1728）,after the discussion， the Ministry of Personnel agreed with the opinion of Tegute, the minister of court of Colonial Affairs， that the officials in charge of Mongolia affairs in the court of Colonial Affairs must know Mongolian language in the future. At the same time, the Ministry of Personnel will work with the court of Colonial Affairs to select students and supervisors who are familiar with Manchu and Mongolian languages from various Mongolian ministries and schools to serve as translators. [9]290 Although the above types of Mongolian translators are concerned, the translation between Manchu and Chinese is the same, resulting in the relative decline of Chinese manchu translation.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:19, 13 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 四、乾隆朝的汉书翻译。乾隆朝期间，汉字书籍的翻译与顺、康、雍三朝多有类似，所译作品大体分为两类：一类为儒家经典，另一类为佛教典籍。乾隆帝认为，经义之教可以启迪人心，其翻（重）译虽然废时耗工，但仍属必要。<br /> <br /> Fourth, the translation of Han books during the reign of Qianlong Emperor. During his administration, the translations of Han books share great similarities with those produced when Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor were in control. The translations comprise two categories: one is the Confucian classics and the other is sutras. Qianlong Emperor believed that despite the considerable time and effort required in the process, translation (retranslation) is necessary for the teachings of classics could enlighten the people.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:10, 12 October 2021 (UTC)<br /> <br /> 4. The translation of Han books during the reign of Qianlong Emperor. <br /> During Emperor Qianlong' s administration, translations of Han books shared great similarities with those produced in the reign of Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor. The translations included two categories: the Confucian classics and Buddhist sutras. Qianlong Emperor believed that despite a great deal of time and effort was required in the process, translation (retranslation) of classics is still necessary, for which could enlighten people.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 以《御制翻译四书》为例，该书由大学士鄂尔泰奉敕在厘定满文本《日讲四书解义》的基础上纂成，于乾隆六年由武英殿首次刊刻，后又于乾隆二十年刊刻满、汉合璧本。关于该书翻译的动机，《御制翻译四书·序》中有着明确的记载：朕于御极之初，命大学士鄂尔泰重加厘定，凡其文义之异同，意旨之深浅，语气之轻重，稍有未协者，皆令更正之。然抑扬虚实之间，其别甚微，苟不能按节揣称，求合于毫芒，而尽祛其疑似，于人心终有未慊然者。<br /> <br /> Let' s take the example of ''Royal Translation of the Four Books''. By Ortai the grand secretary on emperor' s demand, This version was compiled based on the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu. It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.<br /> The motivation of translating this book was clearly recorded in its iintroduction: After acceded to the throne, I ordered Ortai the grand secretary to review the translation. Consulted the source text and the formal translation, there should be some corrections for the reorganized one to divergences in meaning, differences in implication and changes in tone. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 几暇玩索，覆检旧编，则文义、意旨、语气之未能吻合者，仍不免焉。乃亲指授翻译诸臣，参考寻绎（yì），单词只字，昭晰周到，无毫发遗憾而后已。[10]（[10]清高宗敕译.御制翻译四书·序[M].清乾隆二十年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）<br /> <br /> <br /> <br /> After being thought over and checked by my retrieving some old references，those versions which were incongruous in meaning、theme and tone still need further improvement.Thus，I ordered and instructed official translators in person，searching many references and considering words over and over again，not getting it done until every word being perfect.【10】（10）translated by Gao Zongchi in Qing dynasty.Made by emperor and drawed from four translation books·the first version【M】.The complied version from the palace of Wu Ying in the twentieth year of Qian Long，blank page number. Tai Bei：National imperial Palace.）<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 由此可见，鄂尔泰奉敕进行厘定，目的是为了确保译文准确，使译文和原文在“文义”、“意旨”和“语气”上保持一致。乾隆三十三年，高宗敕译《诗经》，共八卷四册，亦由武英殿刊刻。然而，与《御制翻译四书》追求译文精准不同，《御制翻译诗经》则别有目的。<br /> <br /> It can be seen that the reason why Eertai was ordered by the Emperor to adjust the translation was to make it and the original text consistent in terms of &quot;textuality&quot;, &quot;intention&quot; and &quot;tone&quot;. In the 33th year of Qianlong's reign, Emperor Gaozong had commanded to translate ''The Book of Songs'' consisted of eight volumes and four books, which was also published and engraved by Hall of Martial Valor. ''The Translation of The Book of Songs by Imperial Order'', however, had a different purpose compared with ''The Translation of The Four Books by Imperial Order'' which pursued the accuracy of translation.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:40, 12 October 2021 (UTC)<br /> <br /> Another version: <br /> It can be seen that Ertai, the famous minister in Qing Dynasty, was ordered by the Emperor to collate and stipulate translation criteria, with the aim of ensuring the accurate translation, so as to keep it consistent with the original text in terms of “textuality”, “intention” and “tone”. In 1768, the 33rd year under the reign of Qianlong, the Emperor Gaozong gave the command to translate ''The Books of Songs'' into 8 volumes and 4 books, which were printed and published in the Hall of Martial Valor. ''The Translation of The Books of Songs by Imperial Order'', however, had different purposes, compared with ''The Translation of The Four Books by Imperial Order'' whose emphasis was put on the precision of translation. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:45, 12 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《御制翻译诗经·序》中说：是经于世祖章皇帝顺治十一年译定初本，体裁已备。阅时兹久，凡《清文鉴》所未赅（gāi）皙者，参采新定国语，侔（móu）揣务极精详。因命分册籖（qiān）题，几馀复为折衷是正。[11]<br /> <br /> It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that the original translation of ''The Books of Songs'' whose genres were comprehensive was finished in 1654, the eleventh year under the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:05, 12 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> （[11]清高宗敕译.御制翻译诗经·序[M].清乾隆三十三年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）上文中提及“是经”（即《诗经》）的初次翻译，即顺治十一年的顺治帝敕译本，该译本共二十卷二十册，由内府刊刻。然而，自顺治至康熙，满文的字词和语法等已经发生一定变化，用以规范满、汉文互用的辞书相继问世，这一点既给满语学习注入了活力，也给汉书翻译及其重新厘定提出了要求与条件。<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, since the Shunzhi to Kangxi, the words and grammar of Manchu has undergone certain changes to regulate the use of Manchu and Chinese dictionaries came out one after another, this point both to the Manchu language learning injected vitality, but also to the Chinese translation and its re-definition of the requirements and conditions.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 07:21, 12 October 2021 (UTC)<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, from Shunzhi to Kangxi, the words and grammar of Manchu had undergone certain changes. To regulate the mutual-use of Manchu and Chinese dictionaries came out one after another, which not only invigorated Manchu language learning, but also put forward requirements and conditions for the Chinese literature translation and its re-definition. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:15, 13 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 如康熙九年，正黄旗教习廖纶玑翻译（明）张自烈所撰《正字通》。康熙二十二年，沈启亮修成《大清全书》（实际是满汉词典），该书的修纂加深了人们对于满字的认识，也使学者更易明辨翻译之理。康熙四十五年，正白旗人桑格翻译《满汉同文分类全书》。<br /> <br /> For instance, Liao Lunji, a tutor of Pure Yellow Banner, translated Zheng Zi Tong written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign period, Shen Qiliang accomplished The Great Qing Encyclopedia( actually, The Dictionary of Chinese and Manchu Language), which had deepened people’s understanding of Manchu characters and helped scholars to distinguish the theories and methods of translation. In the forty-five year of Kangxi period, Sanger from Pure White Banner translated A Classification Book of Manchu and Chinese Identical Texts.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:04, 12 October 2021 (UTC)<br /> <br /> For instance, in the ninth year of Kangxi reign, Liao Lunji, a tutor of Pure Yellow Banner, translated ''Zheng Zi Tong'' written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign, Shen Qiliang accomplished ''The Great Qing Encyclopedia''( actually, a dictionary of Chinese and Manchu ), which had deepened people’s understanding of Manchu characters and helped scholars to discern the theories and methods of translation. In the forty-fifth year of Kangxi period, Sanger from Pure White Banner translated the ''Manchu-Chinese Bilingual Classification Dictionary''.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 上述三种之外，康熙朝期间另有多种其它满语词典，如康熙二十八年的《清书十二字头》（听松楼刻本）、二十九年的《满汉同文全书》（秘书阁刻本）、三十二年的《同文广汇全书》（天绘阁刻本）、三十八年的《清书全集》（听松楼重刻本）、三十九年的《满汉类书》以及四十年的《满汉类书全集》，等等。康熙四十六年，《御制清文鉴》成书，全书共四函二十二卷，卷首有清圣祖玄烨御制序言，书末有编译者跋两篇。作为有清一代唯一一部由皇帝主持编纂的满文词典，《御制清文鉴》体例精湛，编排合理，在满语的发展史上具有划时代的历史意义。<br /> <br /> In addition to the above three, there are a variety of other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement, and has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:52, 13 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 关于康熙帝敕谕傅达礼编译此书的目的，《清实录》（卷四二）和《清史列传》（第375页）中皆有记载，但不及《康熙起居注》中详实。据《康熙起居注》中所载，康熙十二年四月十二日：上谓侍臣曰：“此时满洲，朕不虑其不知满语，但恐后生子弟渐习汉语，竟忘满语，亦未可知。且满汉文义照字翻译，可通用者甚多。<br /> <br /> The purposes of Emperor Kangxi which were he empowered Fu Dali to edit and translate this book were recorded in ''Factual Record of Qing Dynasty'' of Volume IV and II and in ''the Biographies in the Qing Dynasty'' of page 375. But they were more circumstantial in ''Record on Kangxi’s Daily Life''. According to 'Record on Kangxi’s Daily Life'', the emperor said to chancellors on April 12,1673: I’m not afraid the contemporary Manchuria's ignorance towards Manchu language, but I’m not sure about whether the following generations will be accustomed to the Chinese by degrees and forget the Manchu language. And also the Manchu language is verbatim translated into Chinese, such translation can be used by many people.<br /> <br /> The purposes of Emperor Kangxi commanding Fu Dali to compile this book were recorded in ''Factual Record of Qing Dynasty'' （volume 42）and ''Biographies of the Qing Dynasty''(page 375) but the purposes logged in the ''Record of Emperor Kangxi’s Daily Office''were more detailed and real. According to this book, the emperor said to those courtiers on April 12,1673: &quot;what I'm worried about is not the contemporary Manchurians’ ignorance of the Manchu language, but rather about whether the following generations will forget the Manchu language or not if they are gradually accustomed to Chinese. In addition, there are plenty of characters which can be in common use when translation is done word by word.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:25, 12 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 今之翻译者尚知辞意，酌而用之，后生子弟未必知此，不特差失大意，抑且言语欠当，关系不小。”因顾谓翰林院学士傅达礼曰：“尔任翰苑之职，可体朕此意，将满语照汉文字汇发明，某字应如何用，某字当某处用，集成一书，使有易于后学。”傅达礼奏曰：“皇上此旨，诚立教善后之盛心也。<br /> <br /> Today's translators still know the meaning of those words and use them after deliberating, but for children of the future, they may not understand. Not only will they differ greatly from the original meaning, but also they will use them in an inappropriate way. And it will matter a lot.” So the emperor said to Fu Lida, the academician of Imperial Academy: “ Since you occupy the office in the Imperial Academy, you should be able to read between my lines. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor: “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 14:47, 12 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 臣等虽不才，当祗尊俞旨，编辑成书，敬呈御览。”上谕曰：“此书不必太急，宜详慎为之，务致永远可传，方为善也。”[6]93-94由于当时的满文尚处在发展阶段，康熙帝担心随着满人逐渐汉化，满语使用的氛围也将逐渐消失，久而久之必致满语废止，这一点与康熙帝以清语为本的立场背道而驰。<br /> <br /> &quot;Although we courtiers have limited ability, we will compile them into a book according to the your intention, and submit it to you for previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed in detail and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 06:16, 12 October 2021 (UTC)<br /> <br /> &quot;Although we courtiers are not talented, we will compile them into a book in accordance with your mandate, and submit it for your previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed detailedly and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; [6] 93-94 As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:35, 12 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 为了确保本书编译的严谨，康熙帝要求“解诂之疑,似者必晰同异于毫芒；引据之阙，遗者必援经史以互证。”[12]1（[12]清圣祖御制.御制清文鉴[M].康熙四十七年武英殿刻本.北京：中国民族图书馆藏.）需要指出，上文中所引“是经”即《御制翻译诗经》，该译本成书于乾隆三十三年。<br /> In order to ensure the rigor of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:43, 12 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 此时，虽然《御制四体清文鉴》和《御制五体清文鉴》的编译尚未启动，但经乾隆帝御制，已在康熙朝《御制清文鉴》和《清文合蒙古鉴》等早期词典的基础上，完成编纂《御制增订清文鉴》，进一步规范了满文的使用。且，顺治至乾隆的百余年间，满语发展的确出现了若干变化，原有汉书译本中的不少词汇和语法此时已不符合通行要求，因而“参采新定国语”，对旧译本重加厘定，使其“折衷为正”，乃时势所趋。而上述辞书的相继出现，说明满文已经发展到一个新的高度，为旧籍的重译与改译营造了条件。<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Complement of the Qing Dynasty's Dictionary'' was completed based on the early dictionaries of the Qing Dynasty and the Kangxi Dynasty with the help of Qianlong emperor, which further standardizes the use of Manchu literature.Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabulary and grammar in the original Han translation did not meet the prevailing requirements at that time. Therefore, it was the trend to &quot;participate in the new language&quot; and determine the old translation, so that it was &quot;positive&quot;.The emergence of the above dictionaries shows that Manchu has developed to a new height, creating conditions for the retranslation and translation of the old nationality.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:52, 12 October 2021 (UTC)<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Imperial Revised Qing Dynasty's Dictionary'' was completed based on the early dictionaries such as ''Imperial Qing Dynasty’s Dictionary'' in the Kangxi Dynasty, which further standardizes the use of Manchu. Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabularies and grammar in the original Chinese translation did not meet the common requirements at this time. Therefore, it was the trend to &quot;adopt the new national language&quot; and redefined the old translation to make it “compromise to right”. The emergence of the above dictionaries shows that Manchu has developed to a new level, creating conditions for the retranslation and translation of old books.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:04, 12 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三十七年，高宗敕令于“禁中”设立“清字经馆”，以满、汉文佛经译本有失本真为由，令重译佛经为满文。据高文德所考，这些佛经典籍初被译为蒙古，后经蒙文转译成满文，前后历时十余载，使满、蒙、汉、藏四体经文始备。[13]2110（[13]高文德.中国少数民族史大辞典[Z].长春：吉林教育出版社，1995.）<br /> <br /> In the thirty-seventh year of Qianlong, Emperor Gaozong decreed to set up a “Manchu sutra hall” in the palace he lived, and ordered the retranslation of Buddhist sutras into Manchu on the grounds that the previous Manchu and Chinese versions were deviated from the true meaning. According to Gao Wende, these Buddhist classics were first translated into Mongolian, through which the Manchu version was then translated. It took more than ten years to prepare the editions in four languages: Manchu, Mongolia, Chinese and Tibet. [13]2110（[13]Gao Wende.Dictionary of Chinese Minority History[Z].Changchun: Jilin Education Press, 1995.）--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:08, 12 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 众所周知，佛教经典原以梵文书写，但清朝前期用作翻译的底本，多为汉文译本。从此意义上讲，佛经的翻译与先秦、两汉时期汉文经、史的翻译一样，也属汉书翻译之列。康熙年间，圣祖即令翻译《心经》，但雍正年间《四体翻译心经》译本方才成书，刊刻。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 所谓“四体”即满、蒙、汉、藏四种文字，佛经翻译之所以要采用四种语言，是因为四大族群皆普遍信仰佛教，因而四体合璧的译本便于信众诵读。乾隆在位六十年，对于佛经翻译甚为热衷，御制翻译经书十种，为顺、康、雍、乾四朝之最。《翻译四体楞严经序》中，乾隆帝曾自称“朕于几政之暇，每爱以国语翻译经书，如《易》、《书》、《诗》及《四子书》，无不蒇（chǎn）事”，希望循康、雍之例，推动佛经翻译，并在敕译《诗经》的同时，完成第一部佛经作品的翻译，即《御制翻译名义集》。[14]15<br /> <br /> The so-called &quot;four styles&quot; are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he was very keen on the translation of Buddhist scriptures and translated ten kinds of scriptures, which is the most among the four dynasties of Shun, Kang, Yong and Qian. In ''the preface to translating the four body Shurangama Sutra'', Emperor Qianlong once claimed that &quot;in my spare time, I love to translate scriptures in Manchu, such as Yi, Shu, Shi and Si Zi Shu ,which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely the collection of imperial translation while the Book of Songs is translated. -- translated by Wang Zhenlong<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> （[14]清高宗御制.清高宗（乾隆）御制诗文全集[M].北京：中国人民大学出版社，1993.）所谓《翻译名义集》系南宋高僧法云于绍兴十三年（即1143年）编订的佛学翻译工具书，其中收录汉译梵文佛学名词千余条。雍正年间，世宗曾命人对此书的内容进行过节选，但未能成书。<br /> ([14] ''The Collective Works of Poetry and Essays written by Imperial Order of Qing Gao Zong, Qianlong Empire''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a Buddhist translation reference book compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), in which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered ministers to choose the excerpt from the book, but finally cannot compile into a book.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 15:51, 12 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 至乾隆三十三年，高宗再次敕译此书，最终译成四体《御制翻译名义集》共二十卷，此书现藏于北京大学图书馆，并收入至《清代内府刻书目录解题》。与此同时，乾隆帝有感于“所译之汉经，藏地无不有，而独无《楞严》”，遂在章嘉国师的议请下，命允禄和章嘉国师等将该经“由汉而译清，由清而译蒙古，由蒙古而译土伯忒。”[14]15章嘉国师原名章嘉·若贝多杰，四岁被认定为转世灵童，八岁奉雍正帝圣谕赴京，十五岁给雍正帝灌顶，十八岁授封“灌顶普惠广慈大国师”。<br /> <br /> In the 33th year of the dynasty of Qianlong, the emperor ordered to translate the book again. Finally, the book ''The collection of Translation of Sanskrit Names by Imperial Order'' was translated into Manchu, Mongolian, Chinese and Tibetan in altogether twenty volumes. The book now is collected in Peking University Library and included in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. At the same time, after Qianlong emperor knew that there were all translations of Chinese scriptures except ''Lengyan'' in Tibet, under the advice of the Grand Maester Zhangjia he ordered Yunlu and the Grand Maester to translate the Chinese scripture into Manchu, then translate the Manchu to Mongolian, finally translate the Mongolian to Tibetan. The original name of the Grand Maester Zhangjia is Zhangjia•Ruobeduoje. When he was four years old, he was regarded as a holy reincarnation. At his eight years old he went to the capital because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old the title of Grand Maester of Abhisheka, Generosity and Benevolence was conferred to him.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 15:16, 12 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 章嘉国师博览群书，通晓汉、藏、满、蒙文字，著述颇丰，既撰写佛经作品逾二百部，又翻译佛经若干，如乾隆五年将大藏经《丹珠尔》译成蒙文，并编纂佛经翻译工具书《智慧之源》。章嘉国师发现《楞严经》后，于乾隆十七年奉旨协助庄亲王将该书译为满蒙、藏三种文字，并于乾隆三十八年译成四体合璧本。乾隆帝敕译此书的目的，也是出于政治方面的考虑，简单来说便是为了向藏族宣告其统治的正当性。<br /> <br /> Master Zhang Jiaguo was well-read, thoroughly understanding Chinese, Tibetan, Manchu and Mongolian. He has written a prodigious number of famous works, including not only more than two hundred Buddhist works, but also numerous Buddhist texts. For instance, he translated the ''Tanjur'' into Mongolian during the fifth year of Qian Long and compiled ''The Source of Wisdom'', a Buddhist translation reference book. After Master Zhang Jiaguo found ''Surangama Sutra'', he assisted Prince Zhuang in translating this book into Manchu, Mongolian and Tibetan during the seventieth year of Qianlong under the order of Qian Long. Besides, he accomplished an overall translation of it which contained all Chinese, Tibetan, Manchu and Mongolian versions during the thirty-eighth year of Qian Long. The emperor Qian Long ordered the translation of this book was for the political reasons. To put it simply, he aimed to declare the legitimacy of his rule to the Tibetans.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:37, 12 October 2021 (UTC)<br /> <br /> Master Zhang Jiaguo was familiar in Han, Tibetan, Manchu and Mongolian writings. He wrote more than 200 works of Buddhist scriptures, and at the same time also translated several Buddhist scriptures. For example, in the fifth year of Qianlong translated the Tibetan Sutra into Mongolian, and compiled the translation tool book The Source of Wisdom. After Master Zhang Jiaguo discovered the Leng Yan Sutra, in the seventeenth year of Qianlong, he assisted the translation of Mongolia and Tibet, and into the combination of the four bodies in the 38-th year of Qianlong. The purpose of Emperor Qianlong's translation of this book was also for political considerations, but simply to declare the legitimacy of his rule to the Tibetan people. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:50, 12 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这一点与《大藏经》的翻译有所不同，后者除了政治目的之外，另有文化建设方面的考虑，乾隆帝甚至将其视为与《四库全书》一样的重大文化建设工程。如《清文翻译全藏经序》中所说：若订《四库全书》及以国语译《汉全藏经》二事，胥举于癸巳年六旬之后，既而悔之，恐难观其成。越十余载，而《全书》成；兹未逮二十载，而所译《汉全藏经》又毕蒇。<br /> <br /> This point is different from the translation of the ''Tibetan Tripitaka'' ''Italic text'' --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), which had political purposes in addition to cultural construction. Emperor Qianlong even regarded as a major cultural construction project as the ''Four Libraries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC). As said in the preface of the ''Complete Tibetan Sutra of the Qing Dynasty''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), if the Four liberals book ''Complete Collection of Four Treasuries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC) and the Complete Han Tibetan Sutra were translated in Chinese after the 60s of Guisi, it may not be difficult to see it. More than ten years, and the book, which was not caught twenty years, and the translation of the &lt;Han Sutra&gt; had been finished.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:18, 11 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 夫耳顺、古希已为人生所艰致，而况八旬哉？兹以六旬后所创为之典，逮八旬而得观国语《大藏》之全成，非昊乾嘉庇，其孰能与于斯？[14]8-9《四库全书》之“四库”系指该书分经、史、子、集四部，故名“四库”。<br /> At the age of 60 or 70, life has reached a difficult stage. What's more, at the age of 80? I was preparing to propose to create this classic in my 60s, so I could see the complete Manchu version of Da Zang in my 80s. If there was no heaven's protection during the Qianlong and Jiaqing dynasties, how could it be so far? “Si Ku&quot; in Si Ku Quan Shu means that the book is divided into four parts: classics, history, Zi and Ji, so it is called &quot;Si Ku&quot;.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 作为古代中国最大的文化工程，《四库全书》是中华传统文化最丰富、最完备的集成之作，最能体现乾隆帝的文治武功。而上文中，乾隆帝意欲将《大藏经》（即《汉全藏经》）的翻译与《四库全书》相比，可见此事关系之重大。由上可知，《大藏经》的翻译始于乾隆“癸巳年”，即乾隆三十八年（1773年），至全书译成，“未逮二十载”，而此时高宗已近八旬，早已步入人生艰困之期。<br /> <br /> As the largest cultural project of the ancient China,the ''Complete Library of the four Branches of Literature'' is the richest and most comprehensive collection of Chinese traditional culture, which best represents the great achievement of Emperor Qianlong's civil administration. As mentioned before, Emperor Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773, the 38th year of Qianlong's reign and took less than 20 years to be fully completed, when Emperor Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> --[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 02:17, 13 October 2021 (UTC)--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 02:17, 13 October 2021 (UTC)==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 关于乾隆帝敕译《大藏经》一事，《啸亭杂录·续录》中也有记载，不过在翻译的起始时间，以及全书翻译的耗时上，与上文所述有所不同。其中写道：乾隆壬辰，上以《大藏佛经》有天竺番字、汉文、蒙古诸翻译，然其禅悟深邃，故汉经中咒偈，为代以翻切，并未译得其秘指，清文句意明畅，反可得其三味，故设清字经馆于西华门内，命章嘉国师经理其事，达天、连筏诸僧人助之，考取满謄录、纂修若干员翻译经卷。先后凡十余年，《大藏》告蒇，然后四体经自始备焉。[15]385<br /> <br /> As for Qianlong's order to translate Tripitaka, it is also recorded in the The continuation of Xiaoting Miscellany. However, the starting and ending time of the translation and the time of the whole book's translation consumed, which are quite different from those mentioned above. It is written that Qianlong thought Tripitaka had Hindi, Chinese and Mongolian versions, but the teachings in Sutra are profound.Therefore, the translation of Buddhist Chants in Han Sutra didn't seek the profound meaning. So Qianlong set up Manchu Lection Department in Xihua gate because of the clearness of Manchu to understand the meaning of the Buddhist Sutra, ordering Zhangjia to charge this translation work with assistance of monks such as Datian, Lianfa and selecting some Manchu to transcribe compile scriptures. For more than ten years, the translation work of Tripitaka was completed，and since then the four scriptures are complete.<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> （[15]（清）昭梿.啸亭杂录·续录[M].上海：上海古籍出版社，2012.）将《清文翻译全藏经序》和《啸亭杂录·续录》两相对比后可发现，二者关于《大藏经》翻译的起始时间不同，其中前者记载的时间是乾隆“癸巳年”，即乾隆三十八年，而后者则明确是“乾隆壬辰”，即乾隆三十七年，孰是孰非，有待考证。另外，关于《大藏经》翻译的实践跨度，二者的出入较大，前者的用词是“未逮二十载”，后者则说“先后凡十余年”，综合其它文献可知，前一种说法更为准确。<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Publishing House, 2012.) After comparing the &quot;Preface to the Qing Translation of the Complete Tibetan Sutra&quot; with the &quot;Xiao Ting Miscellaneous Records - Continuing Records&quot;, we can find that the start time of the translation of the Dazang Sutra in this two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong era, while the latter is clearly &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect, remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 14:08, 11 October 2021 (UTC)<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Press, 2012.) After comparing the &quot;Preface to Tripitaka in Manchu&quot; with the &quot;Xiao Ting Miscellaneous Records - Sequel&quot;,we can find that the starting time of the translation of the Dazang Sutra in these two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong reign, while the latter is specifically &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:04, 13 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆五十五年，满文本《大藏经》译成，初定名《清文全藏经》，其中“全藏”二字即“大藏之全”的意思。《清文全藏经》共计二千五百三十五卷、一百零八函，收入佛教典籍六百九十九部。为了翻译此书，乾隆帝不仅钦派章嘉国师主持，而且派皇子、大臣，以及通晓满、汉、蒙、藏文者共百余人参与其中，其中绝大多数为翻译人员。<br /> <br /> During the 40th year of the Qianlong Emperor,the translation of &quot;Tripitaka&quot; first called &quot;Tripitaka in Manchu&quot; was completed, among which &quot;quan zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 han, including 699 Buddhist classics.In order to translate the work, Qianlong Emperor not only assigned Zhang Jiaguoshi to be in charge and asked his sons, ministers and hundreds of people who were proficient in Manchu, Chinese and Tibetan to be involved. And most of them were translator.<br /> <br /> <br /> During the 40th year of the Qianlong Emperor, the translation of &quot;Da Zang Jing&quot; first called &quot;Qing Wen Quan Zang Jing&quot; was completed, among which &quot;Quan Zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 letters, including 699 Buddhist classics. In order to translate the work, Qianlong Emperor not only assigned Zhang Jia, the imperial monk, but also assigned more than 100 people, most of whom were translators, to participate in the translation, including the emperor's sons, ministers, and people who were proficient with Manchu, Chinese, Mongolian and Tibetan.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 02:15, 13 October 2021 (UTC)<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 乾隆五十五年十二月，因清字经馆遭遇火灾，《清文全藏经》的部分经版和已经刊刻的经文译文被毁，后经重新雕版印刷，于乾隆五十九年全部完成，并交内府刊刻。据考，《清文全藏经》共计印刷十二部，目前存世仅两部，其中一部存于西藏布达拉宫（缺一册），另一部则由北京、台北两地故宫博物院共同收藏，其中北京收藏七十六函，台北收藏三十二函。如前所述，乾隆帝敕译此经，有着明确的文化建设的用意，希望通过翻译佛经推广佛教文化，并同时推广作为国语的满文，实现宣扬教化的目的。<br /> <br /> <br /> In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Qing Zi Classics library, some base plate of &quot;Qing Wen Quan Zang Jing&quot; and translated texts already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the imperial Palace for printing. According to a research, there are a total of twelve copies of the &quot;Qing Wen Quan Zang Jing&quot; printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong translated the Sutra with a clear intention of cultural construction, He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time promote Manchu as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 01:23, 13 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 正如乾隆帝在《清文翻译全藏经序》中指出的那样：以国语译《大藏》，恐人以为惑于祸福之说，则不可不明示其意。夫以祸福趋避教人，非佛之第一义谛也。第一义谛，佛且本无，而况乎祸福乎？<br /> As Emperor Qianlong pointed out in ''the Preface to the Manchu Language Translation of the Whole Tripitaka'' : if we translate ''Tripitaka'' in Manchu language, I am afraid of that people misunderstand us for being confused by misfortunes and blessings. So we must express our intension clearly. It is not the absolute truth of Buddha to teach people with avoiding misfortunes and chasing after blessings. The absolute truth is that there is no Buddha, let alone misfortunes and blessings?--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 01:00, 13 October 2021 (UTC)<br /> <br /> if we translate ''Tripitaka'' in Manchu language, I am afraid that people misunderstand us for being confused by misfortunes and blessings.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:55, 13 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 我们不可以因为第一义训的原因，用因缘祸福作为引导逐渐深入。我的目的并不在此，梵经首先是被翻译成外语，再翻译成汉语，最后才翻译成蒙古语，而我们清朝统治中国一百多年，他们三方长期以来都归我们管，如果唯独缺满语的《大藏经》可以吗？<br /> <br /> We can't use reason, misfortune and blessing as a guide to gradually deepen because of the first righteous precept. My purpose is not here. The ''Sanskrit'' scriptures were first translated into a foreign language, then translated into Chinese, and finally translated into Mongolian. And our Qing Dynasty ruled China for more than 100 years. They have been under our control for a long time. Is the ''Tripitaka'' without Manchu language okay?<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:48, 13 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 以汉译国语，俾中外胥习国语，既不解佛之第一义谛，而皆知尊君亲上、去恶从善，不亦可乎？是则朕以国语译《大藏》之本意，在此不在彼也。[14]9;[16]28（[16]庄吉发.国立故宫博物院典藏《大藏经》满文译本研究[A].庄吉发.清史论集（三）[C].台北：文史哲出版社，1998：27-96.）<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 上文中，清楚地表明了乾隆帝谕令翻译此经的用意，总结起来无外乎三点：其一，《大藏经》已有汉、藏、蒙语三种译本，独缺满文本，这一点与满洲为天下主的社会现实格格不入；其二，满语既为国语，则必须维持，并强化其学习，翻译《大藏经》这样的佛教经典乃是达成此目的的重要途径；其三，《大藏经》的翻译虽不能使人东西佛之第一义谛，但通过研习其中教义，也能使人尊君亲上，去恶扬善，培养人伦纲常观念。固然，《大藏经》的翻译并非乾隆朝佛经翻译的全部，但却是其中关系最切，最具代表性者，它所蕴含的政治、文化目的贯穿于所有佛教经典的翻译之中。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 五、汉书翻译的文化统制意涵。清初统治者对待汉文化的整体态度不尽相同，这一点毋庸置疑。日本学者安部健夫曾将清代中、前期的文化政策分为三个阶段，分别是“偶然华化期”、“积极华化期”和“消极华化期”。其中，太祖、太宗时期的文化政策属于第一个阶段，顺治、康熙二朝属于第二个阶段，雍、乾、嘉、道四朝则属于第三个阶段。[17]5-11<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> （[17]安部健夫.清朝史の構造とその動因[A].安倍健夫.清代史の研究[C].東京：創文社，1981：5-11.）然而，统治者态度由积极转向消极，并不意味着满、汉文化接触的广度与深度由高走低，而只能说明统治者面对满、汉文化地位的此消彼长，所产生的民族文化意识的觉醒。虽然满洲统治者为了维护满洲文化于不坠，提倡“清语骑射”的基本国策，但又不得不进行文化整合，选择以汉文化作为国家的主流价值。<br /> <br /> <br /> （[17]Abe Takeo.The structure of Qing Dynasty history and its causes[A].Abe Takeo.Research on the History of Qing Dynasty[C].Tokyo:Creation Society，1981：5-11.）However, the change of the ruler's attitude from positive to negative does not mean that the breadth and depth of cultural contact between Manchuria and Han has changed from high to low, but only indicates the awakening of the ruler's national cultural consciousness when facing the change of manchuria and Han's cultural status.Although manchurian rulers advocated the basic state policy of ''Chinese riding and shooting'' in order to maintain Manchurian culture, they had to carry out cultural integration and chose Han culture as the mainstream value of the country.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> （[17] Anbu Jianfu. The Structure and Formative Agent of Qing Dynasty History[A].Anbu Jianfu. The Research of the History of Qing Dynasty[C].Tokyo：Chuangwen Club,1981：5-11.） However,governor's attitude changing from positive to negative didn't mean that the contact between Manchu culture and Han culture decreased in breadth and depth, but only showed that governor's ethical cultural consciousness awakened in the face of the changing culrural status of Manchu and Han. Although Manchu governor advocated &quot;Manchu language and equestrian archery&quot; as the basic state polic in order to protect Manchu culture from decling, they had to carry on cultural integration in which Han culture was choosed as the mainstream value of the country.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正是在这样一种看似矛盾，而又颇显自然的文化态度中，以文化“统制”和文化建设为目的的汉书翻译事业得以进行。事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，汉书的翻译可用于“临政规范”，以及国家的治理模式。[4]5325顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖以它们作为倡导礼义教化的工具。<br /> <br /> It is in such a seemingly contradictionary but quite natural cultural attitude that the translation of Han Shu could be proceeded aiming at cultural &quot;harmonization and regualtion&quot; and cultural development. Actually, as early as Taizong Period, transalation of Han Shu could be used for the &quot;standard form of handling affairs&quot; and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the reign of Shunzhi, Emporer regarded ''The Great Learning'' and ''The Doctrine of the Mean''translated by A Shitan as the tool to advocate moral tool.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 14:37, 11 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 总之，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无。就连《诗经》中提到的各种花草树木、鸟兽虫鱼等，也对拓展满人见闻，增进满、汉交流颇有助益。[18]222-223（[18]叶高树.《诗经》满文译本比较研究——以《周南》、《召南》为例[J].国立台湾师范大学历史学报，1992（20）：219-234.）<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 诚然，有清一代，并非只有官方组织翻译汉书，私人译书也很盛行。据《世界满文文献目录》可知，清代的私人译书历时悠久，范围广泛，于经、史、子、集皆有涉猎，且翻译成书之后，往往有不同刻本、抄本。仅以小说、戏曲为例，二者的满文译本便多达四十六种。[19]47-53<br /> <br /> To be sure, it was not only official organizations that translated Chinese books, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering a subset of Classic historical. And after being translated into books, they often had different engraved books and copies. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 15:29, 12 October 2021 (UTC)Yi Yangfan<br /> <br /> To be sure, it was not only official organizations that translated Han Shu, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering classical works, historical works, philosophical works, and prose and poetry, the four categories of a traditional Chinese library. And after being translated into books, they often had different engraved books and transcripts. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:49, 13 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （[19]富力.世界满文文献目录[Z].北京：中国民族古文字研究会，1983.）但官方翻译汉书与私人译书不同，无论在译书的取材上，还是在译书的组织管理上，又或在译书的颁行上，都有其不同于私人译书的特殊考量。即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了兵法与战略意义。<br /> （[19] Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)<br /> However, official translation of Han Shu was different from private translation. There were special considerations different from private translation, whether in the selection of materials, the organization of translation, or the promulgation of translation. Even popular literary works such as the Three Kingdoms (Popular Romance) had been given military and strategic significance after being translated into Manchu.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 15:13, 12 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 显然，以满文遍译汉书，尤其是经、史、子、集等，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过翻译“研究微言，讲求古义”，进行文化沟通。[3]91藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，最终实现治统与道统的合一。而乾隆朝时期，尤其是乾、嘉二朝年间，统治者对于汉籍翻译的成效，也的确颇感自豪。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 《钦定八旗通志》中说：列圣以来，表章经学，天下从风，莫不研究微言，讲求古义，尤非前代之所及。故先译《四书》，示初学之津梁。至于《五经》、《易》则略象数之跡 ，示其吉凶；《书》则疏佶屈之词，归于显易；《诗》则曲摹其咏叹，而句外之寄讬可思；《春秋》则细核其异同，而一字之劝惩毕见；《礼记》则名物度数考订必详，精理名言推求必当，尤足破讲家之聚讼。<br /> Imperially Commisioned &quot;Genealogies of Eight Banners&quot; said: &quot;Since the previous dynasties, ''Six meridians''highly praised, the whole society were indulged and made a study of it. Never before has there been such a study of ancient meanings in any dynasty.&quot; Therefore, The Four Books was translated first as the bridge for the beginners.<br /> The Five Classics<br /> The Book of Changes<br /> The Book of History<br /> The Book of Songs<br /> Spring and Autumn Annals<br /> Book of Rites<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 盖先儒之诂经，多株守其文，故拘泥而鲜通；此篇之诂经，则疏通其意，故明白而无误。不立笺（jiān）传之名，不用注疏之体，而唇吻轻重之间，自然契删述之微旨，厥有由矣。……其有裨于文教，均为至大。虽尧帝之文章，尼山之删定，又何以加于兹哉。[20]5-6<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> （[20]（清）铁保等.钦定八旗通志[Z].景印清嘉庆四年刻本.台北：台湾学生书局，1968.）上文提到的《四书》等汉文典籍多为乾隆朝所译，其中《四书》译成于乾隆二十年，《易》（即《周易》）、《诗》（即《诗经》）、《礼记》和《春秋》等分别译成于乾隆三十年、三十三年、四十八年和四十九年。官方在翻译上述书籍的过程中，将经典的章句训诂含扩于译文之内，目的就是为了化解时人对于经义的歧见，统一学术，帮助统治者实现文化“统制”。[3]87<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing four years engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics translation in the qianlong dynasty, the &quot;Four books&quot; into in qianlong 20 years, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are translated in qianlong 30 years, 33 years, 48 and 49 years. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation, in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;control&quot;.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing the fourth year engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics were mostly translated in Qianlong period, in which the &quot;Four books&quot; were translated in the 20th year ruled by Qianlong, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are respectively translated in the year 30, 33, 48 and 49 under the reign of Qianlong. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;reign&quot;.[3]87--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 如康熙四十七年，《清文鉴》编成，此举使满文的“大经大法，咸有依据；一话一言，式循典制。”[7]13康熙五十六年，为整理并规范蒙古语文，圣祖敕令以蒙文翻译《清文鉴》，纂成《清文合蒙古鉴》。然而，逮乾隆三十八年，高宗以“语言文字之传，不能不随方随时，代为变易”为由，纂成《御制增订清文鉴》。<br /> For example, in the forty-seventh year under the reign of Kangxi during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made &quot;every article and code in Man has its basis, and each sentence and word in Man in accordance with a typical system.&quot;[7]13 In the fifty-sixth year ruled by Kangxi, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that &quot;the transmitting way of language and characters has to be kept changing as time goes by and places change&quot;.<br /> --[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:48, 13 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 该书以词目分类，以满汉合璧形式呈现，所谓“国书之左，译以汉音”，而“汉书之右，译以国书”，以便“读者因汉文可以通国书，因国书可以通汉文”，使人人共晓，并“昭示来兹，为万万世同文之准”。[21]1-2（[21]（清）傅恒等.御制增订清文鉴[M].台北：台湾商务印书馆，1986.）《御制增订清文鉴》成书后，乾隆帝又以“前书只载国语、汉语，而未及蒙古”为由，仿前例敕撰《满洲蒙古汉字三合切音清文鉴》，并于嗣后相继编成《御制四体清文鉴》和《御制五体清文鉴》。<br /> The book is categorised by words and presented in a combined Manchu-Chinese format, so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese to understand the Manchu language, see the Manchu language can understand the Chinese language&quot;, so that all people can understand the two languages, and &quot;to future generations of the world to show that such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 16:03, 12 October 2021 (UTC)<br /> <br /> The book is classified by words and presented in a combined Manchu-Chinese form，so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese characters to understand the Manchu language, see the Manchu language can understand the Chinese language likewise&quot;, so all people can understand the two languages, and &quot;to future generations of the world to show such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:02, 13 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 在上述书籍的翻译与编纂过程中，乾隆帝不断赋予其“同文”和“大同”的文化意涵，从不同民族文字皆具备“载道”能力的理念出发，借由翻译和比对的方式，在不同民族文化之间，实现沟通观念，强化统治的目的。结语。满清开国以来，历代君主皆勤于学习汉族历史与文化，以汲取统治经验。<br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural meaning of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening rule between different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, monarchs of all dynasties have been diligent in learning the history and culture of the Han nationality in order to learn from the ruling experience.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:43, 12 October 2021 (UTC)<br /> <br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural connotation of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening ruling within different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, all previous emperors have been diligent in learning the history and culture of the Han nationality in order to learn the ruling experience from them.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:18, 13 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 汉书翻译基于特定的历史情境，和国家的长治久安，将重点放在经、史、子、集等汉族文化精粹及典章制度之上，为统治者探求、调整统治策略与统治理论提供了契机。特别是康、雍、乾三朝年间，民族交往日益频密，民族关系逐渐缓和，民族融合渐趋提高，汉书的翻译与进讲更为诸帝所重。由于统治者皆以德教学术为治国之本，力崇道德教化、为国修政、忠于人君，汉书翻译遂被赋予德治与教化功能。<br /> <br /> The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunity for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent, ethnic relations gradually eased and ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:03, 13 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 总之，清初的汉书翻译既非简单的“以夏变夷”，也非简单的“以夷变夏”，而是在翻译中着眼于满、汉之间的交流、沟通与互鉴，政治意涵与文化意涵并存。*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”②湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> In summary, the translation of The History of the Han Dynasty is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. The translation highlights the communication and mutual learning between Man minority and Han nationality. It also emphasizes the coexistence of political implications and culture implications. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:29, 13 October 2021 (UTC)<br /> <br /> <br /> In summary, the translation of Han History is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. It highlights the communication and the mutual learning between Man minority and Han nationality and emphasizes the coexistence of political implications and culture implications in its translation. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 清初的旗学教育与翻译人才培养：教材、课业与考课<br /> ——基于绥远城官学的考察*<br /> 摘要：旗学之兴系清初统治者重教政策的延续与发展。太祖和太宗年间，虽然旗学尚未创设，但文教与翻译之风渐行，以讲解汉籍译本作为教育旗人的手段由来已久，为嗣后设立旗学，开展旗学教育创造了条件。<br /> The Education of Banner studies and the training of translation talents in the early Qing Dynasty: textbooks, courses and examinations-based on the investigation of Suiyuan authority.<br /> Abstract: The prosperity of Banner studies reflects the continuation and development of the educational policy that the rulers attached importance to in the early Qing dynasty.<br /> During the reign of Emperor Taegu and Emperor Taejon, although the Banner studies had not yet been established, the cultural education and translation became popular. It has been a long time that the translation of Chinese books was used as a means to educate flag-bearers, which created conditions for the establishment of Banner studies’ education.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 自顺治朝设立国子监八旗官学，至康熙朝增设专门教育机构，雍正朝普及八旗教育，以及乾隆朝以后八旗教育由盛转衰，清初的旗学教育不仅提高了旗人的文化素质和官员处理政务的能力，而且提升了旗人的语言能力，培养了大量翻译专才。从一开始，旗学教育便明确地指向了翻译，不仅严格要求翻译教习的选拔与任用，而且也对翻译教材的使用、翻译课业的形式、翻译考课的等次，以及教习与学生的期满考核等，制定了具体章程。<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 总之，旗学教育既维护了满洲特色，又增进了民族交流，为解决国家治理对于翻译人才的需求做出了重要贡献。<br /> 关键词：旗学 翻译教育 教材 课业与考课 绥远城官学<br /> <br /> 清代的旗学教育始于顺治朝，但追根溯源与太祖朝以来的语言创制与教育密不可分。后金政权建立之前，女真族没有自己的文字，民间交往和官方往来只能通过蒙古语及其翻译进行。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 太祖创建后金政权伊始，便授意“巴克什”额尔德尼、噶盖等创建“无圈点满文”（老满文）。老满文的创建既方便了部民交流和公文书写，也使得政事记载和汉书翻译变得容易。在翻译的汉文典籍帮助下，如《论语》、《孟子》、《史记》和《资治通鉴》等，太祖得以学习汉族的思想精粹和政治观念。<br /> After the first emperor of the Qing Dynasty founded the jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han books. In the process of translating Chinese classics, such as The Analects of Confucius, Mengzi, Records of the Historian and ZiZhiTongJian, he was able to learn the ideological essence and political ideas of the Han people.<br /> --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:29, 12 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，太祖又令“颁经书以宏文教”，“尚骑射翻译以重国文”，通过“国文”、“骑射”巩固所谓民族之“本”，并通过“文教”、“翻译”提升旗人素质。[ 张廷玉等奉敕撰：《皇朝文献通考》，上海：鸿宝书局，1902年，第5435页。]语言创制的完成不仅使得旗人教育成为现实，也使得统治者试图在翻译中汲取汉族经验成为可能。<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《满文老档》中说，太祖曾命博布黑、萨哈廉等八人为八旗师傅，赐其“巴克什”称号，令其精心教习八旗子弟，要求“教之通晓者赏之”，而“弟子不勤学不通晓书文者罪之”，开启旗人教育之先例。[ 中国第一历史档案馆译注：《满文老档》，北京：中华书局，1990年，第1196-1197页。]太宗期间，旗人的学习和教育亦受重视。<br /> According to the 《Manchu script》, the emperor Taizu once appointed eight people, including Bo buhei and sahalian, as masters of the eight banners, and gave them the title of &quot;Baksh&quot;, so that they could carefully teach the children of the eight banners, and asked that&quot;&quot;If teach the disciples to understand, they will be rewarded&quot;, while &quot;If the disciples don't study hard and don't understand calligraphy, they will be punished&quot; which opening a precedent for Manchu's education. [translated note of China's first historical archives: old 《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] during the reign of Emperor Taizong, the study and education of Manchu were also valued.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:26, 13 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211013_homework&diff=124563 2021-10-13T02:14:00Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 康、雍、乾三朝时期的汉书翻译及其文化统制意涵*<br /> 摘要：清代的汉书翻译是统治者了解、学习和接纳汉文化的重要途径。与清初文化政策的其它单元一样，如官修史书、国语骑射、思想控制等，汉书的翻译、刊刻与颁行也是清代中、前期诸帝治术的独特构成。<br /> On the Translation of ''the Book of Han'' and its Connotation of Cultural Controlling During the Kang-Yong-Qian Period of the Qing Dynasty(683——1796)<br /> Abstract: The translation of ''the Book of Han'' is the important approach for the governor to understand, study and accept the Culture of Han. Like other units of cultural policy in the early Qing Dynasty(Official History Books Policy, Manchu National Language and Ride Policy, Thought Control Policy, etc.), the translation, publication, and promulgation of ''the Book of Han'' were also unique components of the emperors' tactics in the middle and early Qing dynasties. --[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:51, 12 October 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 康、乾、雍三朝期间，汉书翻译规模不断扩大，主题日益丰富，目的更加明确，为满洲统治者走出“我族”意识，实现满、汉之间的文化接轨与观念沟通，建构并巩固满洲政权的治统与道统等，做出了重要贡献。汉书翻译的开展与推进源于特定的历史语境，与三朝统治者长期以来耽于汉籍，力主道德教化关系甚巨。自起始之日起，汉书翻译便被赋予德治与教化功能，其目的不是为了“以夷变夏”，或者“以夏变夷”，而是为了在满、汉之间进行交流、沟通与互鉴，政治意义与文化意涵并存。<br /> During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of &quot;my family&quot;, achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Taoism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been big on Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to &quot;change Foreign into Xia &quot; or &quot;change Xia into Foreign &quot;, but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 05:17, 12 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 关键词：汉书翻译； 文化沟通； 治术； 治统； 道统<br /> 导论：清初翻译汉书，实有不得已的情由。满洲以少数族群统摄中原，虽然历代君主强调“敬天”、“法祖”，遵循历史经验，然而满洲文化除了“国语骑射”之外，整体简陋贫乏，因此欲从自身民族历史、文化中寻求借镜，必会遭遇不敷应用的困境。<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 为了在征服和统治过程中有效运用历史经验，并将其正当化与合法化，汉文化的撷取成为不二选择，而汉籍的翻译便是实现这一目的的重要手段。例如建元初年，太祖努尔哈赤称汗之后，即命大臣翻译汉籍，进讲汉文经史，以便了解汉族历史。继位的太宗皇帝更是性嗜典籍，披览弗倦，有着丰富的汉族历史知识，不仅深明《金史》与《三国志传（通俗演义）》等，认为二者使其耳目明快，而且接纳汉官建议，效法太祖命人翻译汉籍，并通过翻译吸收历史知识，将其运用至现实政治实践中，巩固并扩展政权的统治基础。<br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, the offspring of Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. Emperor Taizong who succeeded to the throne was even more addicted to classics. He had a wealth of historical knowledge of the Han nationality. He not only had a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., but also he believed that they both made his ears and eyes bright and clear so that he can accept the suggestions of Han officials, follow the example of Taizu's orders to translate Chinese Classics, absorb historical knowledge through translation, and apply it to practical political practice to consolidate and expand the ruling foundation of the regime.<br /> <br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, Emporer Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. His son Emperor Taizong who succeeded to the throne was even more addicted to classics. He not only had a wealth of historical knowledge of the Han nationality and a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., in believing that they both made his ears and eyes bright and clear,but also he accepted the suggestions of Han officials to follow the example of Taizu's orders to translate Chinese Classics. And through absorbing historical knowledge,he applied it to practical political practice to consolidate and expand the ruling foundation of the regime.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:29, 12 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 太宗对于汉书的翻译屡有训示，要求“读史致用”，翻译的书籍要么属于“勤于求治而国祚昌隆”者，要么则属于“所行悖道而统绪废坠”者，总之必须关乎朝政之要务。[1]9 ([1](清)鄂尔泰等.清实录·太宗文皇帝实录[Z].北京：中华书局，1985.）太宗之后，冲幼即位的顺治帝同样“嗜观史书”，并采纳大学士希福建议，效仿太宗“鉴古之心”，颁赐《辽》、《金》、《元》三史译本，以明政治之得失，民生之休戚，国家之治乱。[2]15-16<br /> <br /> The Taizong Emporer had his requirement to the translation of Han books that only books written by Emporer of keen intelligence and excellent judgment, or by Emporer who lost his country because of disobedience. All of them need to be related to affairs of state.[1]9 ([1](Qing)Eertai.Records of Qing Dynasty·Records of the Emperor Taizong[Z].Beijing：Zhonghua Publishing House，1985.）After Taizong，Shunzhi Emporer, who was given the position when was a child, intended to read history books and accepted grand secretary Xifu's advice to follow the example of Taizong Emporer . He recommended the translations of ''Liao'', ''Jin'', ''Yuan'', for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion.<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> （[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）尤其是《资治通鉴》一书，顺治帝对其更是情有独钟，认为它有“考百代之是非”的成效。[2]1清初三帝之后，满汉交流日渐频繁，民族融合逐步加强，满洲文化长足发展，嗣后诸帝的汉文化态度随之变化。<br /> ([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds generations. <br /> [2]1 After the three emperors of the early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed rapidly. Henceforth the attitude of emperors changed accordingly. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:49, 12 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 但无论是何种变化，汉书翻译的事业却从未间断，通过翻译汉籍求明道致用的功心也从未革损。如康熙帝“性眈问学”，于听政之暇常取《六经》和《资治通鉴》等书译本，发而读之，以探求圣人之心、治道之切。雍正帝也通过阅读汉籍，论及传统正统论，尤其是其中的“承统之正”与“得国之正”的观点，以此为满洲政权建构统治的理论基础。乾隆帝即位之后，凭借其对于汉籍的熟读与精研，继续推行尊孔崇儒的政策，宣传汉族文化，通过道德学术实现传国久远的理想抱负。<br /> However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The merit of “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Such as Kangxi’s (emperor of Qing Dynasty) &quot;concerns of study&quot;. In his leisure time after handling issues of politics, he often takes the &quot;Six Classics&quot; and &quot;Comprehensive Mirror for Aid in Government&quot; and other translations, opens and then reads them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy, especially the view of &quot;the rightness of the succession&quot; and &quot;the rightness of the country&quot;, which is regarded as the theoretical basis for the construction and rule of the Manchuria regime. After Emperor Qianlong inherited the throne, he continued to carry out the policy of respecting the Confucianism, publicize the Han culture, and realize the long-standing ideal ambition of the country through moral scholarship.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 01:50, 13 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 可以认为，清代的汉书翻译既是一种笼络的手段，也是一种治术的形式，其根本目的乃是建构、巩固并维护满洲政权的正当性。一、清初汉书翻译述要 鉴于文献所限，清初翻译汉书的准确数字，难以查考。特别是太祖、太宗两朝时期，汉书翻译的具体情况尤难统计。<br /> <br /> <br /> It can be considered that the translation of Han books is one means of unifying as well as the form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. 一. Han books translation in the early Qing dynasty was confined to the literature and it is hard to examine the accurate figures of it. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of Han books translation is critically difficult to reckon.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:34, 12 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 但从《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》和《清代内府刻书目录解题》等文献记载情况看，顺、康、雍、乾四朝官方刊刻的汉书满文译本共计五十三种。其中，除去既有满文本，又有满汉合璧本的《三国志（通俗演义）》和《大学衍义》，以及刊刻次数在两次及以上的满文本《诗经》、满汉合璧本《孝经（御制翻译孝经）》，以及满汉合璧本《潘氏（通鉴）总论》等，汉籍满文译书实为四十七种。以朝代统计，则分别是： 顺治朝九种：《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》；<br /> However, from the record of literature such as The General Catalogue of Rare and Ancient Books in The National Palace Museum, The World Bibliography of Manchu Literature, The National Union Catalogue of Books and Reference Materials of Manchu and The Bibliography for the Interpretation of Titles of the Engraving Books of the Imperial Storehouse in Qing Dynasty, translation of Chinese books by Manchu that officially engraved by the four dynasties of Emperor Shunzhi, Emperor Kangxi, Emperor Yongzheng and Emperor Qianlong add up to fifty-three. Among these books, besides Manchu or the Chinese-Manchu bilingual The Romance of the Three Kingdoms and Interpretation of The Great Learning, the Manchu script The Book of Songs that was printed more than twice, the bilingual The Book of Filial Piety(made by the emperor order) , the bilingual The General Instruction From Pan Rong and so on, translation of Chinese books by Manchu actually add up to forty-seven.According to statistics of dynasties, they include nine books in the reign of Shunzhi: History of the Liao Dynasty, History of the Jin Dynasty , History of the Yuan Dynasty, The Sermon of the Hongwu Period, The Romance of the Three Kingdoms, The Book of Songs,Book for Loyalty, The Book of Filial Piety(translated by Asitan) and Books on the Art of War.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 19:23, 12 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 康熙朝十二种：《纲鉴汇纂》、《大学衍义》、《日讲四书解义》、《日讲书经解义》、《日讲易经解义》、《御选古文渊鉴》、《资治通鉴纲目》、《黄石公素书》、《醒世要言》、《潘氏（通鉴）总论》、《菜根谭》和《薛文清先生要语》； 雍正朝五种：《孝经集注》、《小学合解》、《小学》及《四体翻译心经》；④ 乾隆朝二十二种：《日讲春秋解义》、《御制翻译四书》（鄂尔泰等奉敕译，满文本，乾隆六年）、《御制翻译四书》（乾隆皇帝敕译，满汉合璧本，乾隆二十年）、《御制翻译书经集传》、《御制翻译周易》、《御制翻译诗经》、《御制翻译名义集》、《御制大悲心忏法仪轨经》、《大藏经全咒》、《御制楞严经》、《御制翻译礼记》、《御制翻译春秋》、《心经》、《大藏经》、《御制翻译孝经》、《翻译潘氏（通鉴）总论》、《般若波罗蜜多心经》、《御译大云轮请雨经》、《吉祥偈》、《佛说四十二章经》、《金刚般若波罗密多经》及《沐浴经》。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 上述译本中，虽然《三国志（通俗演义）》和《大学衍义》分别于顺治七年、康熙十一年刊印两次，但各自的底本相同，区别只在于一次为满文本，另一次则为满汉合璧本。此外，《孝经》曾于顺治、康熙、雍正朝各刊刻一次，但底本各不相同，其中顺治年间的刊行本为阿什坦译本、康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，只是注明“雍正皇帝敕译”。值得注意的是，虽然世祖顺治帝笃信佛教，论佛谈法，但从现有文献看，未见有顺治朝翻译的汉文经书，反倒是禁教严厉的高宗时期，翻译汉文经书多达九部，其中缘由，值得深思。<br /> In above-mentioned translations, although “Records of the Three Kingdoms” and “Daxue yanyi” were published twice in the seventh year of Shunzhi and the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, “the Classic of filial piety” was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth nothing that although the emperor Shunzhi believed in and advocated Buddhism ,there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when religions were strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons of this are worth considering. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:25, 11 October 2021 (UTC)<br /> <br /> In the above-mentioned translations, although ''Records of the Three Kingdoms'' and ''Daxue yanyi'' were published twice in the seventh year of Shunzhi and in the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial Piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth noting that although the emperor Shunzhi believed in and advocated Buddhism, there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when Buddhism was strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons for this are worth pondering.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:07, 12 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 尤其值得关注的是《诗经》与《孝经》的满文译本。以《诗经》为例，该书翻译成书后，顺治帝曾为其亲制序文，赞誉该部作品意旨深厚，能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。更可以敦厚人伦，端正教化。”[3]72-73（[3]叶高树.清朝前期的文化政策[M].台北：稻乡出版社，2002.）<br /> <br /> The Chinese-Manchu translation of ''The Book of Songs'' and T''he Classic of Filial Piety'' calls for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve human relations and correct moral cultivation.” [3]72-73（[3]Ye Gaoshu. Cultural policies in early Qing dynasty [M].Taipei：Dao Xiang press，2002.）--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 13:57, 12 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 从教化的角度思考《诗经》的翻译，既是顺治帝本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种被动调整。正如顺治九年进士、刑科给事中阿什坦担心的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> <br /> <br /> Thinking about the translation of The Book of Songs from the perspective of enlightenment is not only Shunzhi Emperor's self-conscious awareness, but also a passive adjustment made by the rulers headed by Shunzhi when they were faced with the popularity of tares officer novels and the manchurian people competing in translation. Just as Ashtan-Jinshi in the Shunzhi period of nine years in the Criminal Section for things was worried: scholars resolve, should take sages as their example of study, and take classics and history as main aspect.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> , while the other kinds of books which are of no benefit should be discarded. In this way, scholars might achieve positive results in academy and get rid of evil thoughts. I have noticed much falsifying and obscenity among the books translated into Manchu language. I am afraid that those books of no good can be prevailing and contagious, eroding people’s thinking.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:12, 12 October 2021 (UTC)<br /> <br /> Besides, other kinds of books with profitless words all should be discarded. Hence scholars can almost do increasingly better in their scholastic attainment, and evil thoughts disappear. Recently, I have noticed that among translated books in Manchu, there are many novels with bestial words, not only useless, but also easily imputing negative thoughts if they prevail.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 00:44, 13 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）阿什坦认为，读书必以经史为要，摒弃杂书，尤其是污言秽语之书。<br /> <br /> Moreover, the old maxims of sages are studied in detail everyday, but people still fear that they can’t approach that height. Why should we employ our time in useless places? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thinks we should choose classics and history to read rather other books, especially those with bestial words.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:09, 12 October 2021 (UTC)<br /> <br /> As for the maxims from ancient sages, people studied them everyday in detail but still worried they couldn’t comprehend, so why should they do worthless work? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thought people would read classical books and get rid of informal books especially those with bestial words.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:17, 12 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 因此，他奏请皇上对旗人读书严加限制，要求嗣后翻译书籍只应针对“关圣贤义理，古今治乱之书”，对于“此外杂书秽言”，则“概为禁饬，不许翻译”。[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）正是缘于这样的认识，《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》和《太公家教》等被陆续译成。<br /> <br /> Therefore, he presented a proposal to the dominator that a restriction on Qi people’s education should be made. He also claimed that people could only translate those books about men’s virtue and dominator’s pacification, while those informal books with bestial words should be banned. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of comprehension, the Great Learning, the Middle Way, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:00, 12 October 2021 (UTC)<br /> <br /> Therefore, he presented a proposal to the emperor that a strict restriction on Qi people’s education should be made which allowed people to translate books about men’s virtue and dominator’s pacification and prohibited translations of informal books with foul language. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of awareness, the Great Learning, the Doctrine of the Mean, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 12 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 顺治帝对于《孝经》的翻译亦甚重视，曾亲自撰写《御注孝经》，令儒臣博采群书，加以论断，编纂《孝经衍义》。顺治帝指出，自古治平天下，莫大于孝，而《孝经》立意正大，“孝”更是“五常百行之原”，如不能取古人言行，将其推广，则不足以彰显其义，同时也与其本人“以孝治天下”的愿景相悖。[2]1-2;[5]140-141（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）<br /> <br /> <br /> Emperor Shunzhi also attached great importance to the translation of The Classic of Filial Piety for which he once wrote the notes himself. Moreover, he ordered the Confucian officials to evaluated this book and compiled The Extended Explanation of The Classic of Filial Piety according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that The Classic of Filial Piety embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.Records of Qing Dynasty •Records of the Emperor Shizhi[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:06, 11 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> （[5]宋德宣.满族哲学思想研究[M].沈阳：辽宁大学出版社，1994.）顺治年间翻译的其它汉文典籍，如《洪武宝训》、《表忠录》、《诗经》与《孝经》等，也各具代表性。以《洪武宝训》为例，该书系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针。顺治三年三月，《洪武宝训》完成满文翻译，成为清朝入关后的首部汉籍译作，顺治帝对此极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王钦命汉官代笔，以世祖名义制作序文，颁行全国。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 世祖认为，历代贤君莫如洪武，希望通过翻译此书，学习中原汉族王朝正统，巩固满清统治，所谓“彝宪格言，深裨治理”，即是此书翻译目的之体现。[2]1（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）二、康熙朝的汉书翻译。康熙朝的汉籍翻译可分为两部分：一部分为整理、刊行前朝译本；另一部分则着手翻译其它各类汉文书籍。<br /> <br /> As far as Emperor Shitzu of Qing Dynasty concerned, Each emperor in Chinese history is not so sagacious as Taitzu(Emperor ''Hongwu'') of Great Ming Empire, so, he hopes that by translating ''Hongwu Baojian'', the orthodox tradition and customs of all dynasties created by the Han ethnic groups in the Middle part of China can be studied and acquired, the goal, which is to consolidate of the newly born dynasty, can be achieved. The purpose of translating ''Hongwu Baojian'' is that Emperor Shunzhi thinks that it can &quot;refresh the country and make great contributions to his ruling.&quot;<br /> [2]1([2](Qing) E Ertai et al., ''the Imperial Archives of Emperor Shitzu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985.)<br /> <br /> II. The Translation of Books Created by Han Ethnic Group in the Period of Kangxi(1661-1722)<br /> The translation of Books created by Han ethnic group in the Period of Kangxi(1661-1722) can be divided into two parts: the first is neaten, print and publish the former translated version; the second is setting about translating other books written by Han Character.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:14, 13 October 2021 (UTC)Huang Zhuliang<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 其中，前者如《纲鉴汇纂》（康熙三年）、《黄石公素书》（康熙四十三年）和《潘氏（通鉴）总论》（康熙四十六年）等，后者则如《大学衍义》等，数目更多。康熙十一年，翰林院掌院学士兼礼部侍郎傅达礼翻译《大学衍义》成书，次年进呈皇帝，获太皇太后和圣祖嘉奖。孝庄太皇太后在亲览傅礼达《大学衍义》译本后，大赞此书“法戒毕陈，诚为且要”，并对康熙帝钦命儒臣翻译、刊刻、颁赐此书给诸臣，予以充分肯定。[6]82<br /> Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoisme in the 43th year of emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:24, 12 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）《大学衍义》译毕后，康熙帝又在康熙十六年、十九年、二十二年，分别命人将《四书》、《五经》等的经筵讲义加以刊印，先后集成《日讲四书解义》、《日讲书经讲义》和《日讲易经讲义》。这些讲义虽不是直接译自清代以前的汉文典籍，然而作为阐释经典的作品，也经历了由汉文翻译成满文的过程，且书中又将原典逐字逐句译出，故仍然属于汉籍翻译的范畴，对高宗年间的儒家经典重译也产生了重要、深刻的影响。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，康熙帝即位后，也缵述世祖遗绪，命儒臣编纂《孝经衍义》，只是由于该书达一百卷之多，篇帙繁复，读者未必领会周全，因而康熙帝钦命专译其经文，以利读者习诵。康熙帝对汉书翻译的重视也体现在《通鉴纲目》的翻译上。据《康熙起居注》中载，康熙帝耽于《资治通鉴》，自二十四年起便对《资治通鉴》、《资治通鉴纲目》（又名《通鉴纲目》）、《纲目大全》三书“以硃笔亲加点定”，不但将书中错误悉数改正，而且对缺失者也加以增补。[6]1339-1340<br /> At the same time, after Emperor Kangxi ascended the throne, he also inherited and reported the meritorious deeds of Emperor Qing Shi Zu and ordered Scholar-Officials to compile the ''Classic of Filial Piety''. However, the readers may not understand it well because there are as many as 100 heavy and complicated volumes. Therefore, Emperor Kangxi ordered experts to translate the scriptures for the benefit of the readers. Emperor Kangxi's attention to the translation of Chinese books is also reflected in the translation of the ''Compendium of History as a Mirror''. According to the ''Records of Emperor Kangxi’s Daily Activities'', Emperor Kangxi devoted himself to ''History as a Mirror''. Since the 24th year in the period of Emperor Kangxi, Emperor Kangxi “had used the Chinese brush with cinnabar ink to revise” the three books, the ''History as a Mirror'', the ''Compendium of History as a Mirror'', and the ''Compendium'', not only corrected all the errors in the book, but also supplemented the missing ones. [6]1339-1340--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:06, 12 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）而康熙帝对于《通鉴纲目》的关注尤甚，达到了“循环披览，手未释卷”的程度。[7]2-3（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so concerned about ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:22, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so fond of ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:22, 13 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 故此，康熙三十年，圣祖命阿什坦之子，翻书房总裁和素将《通鉴纲目》译文满文，由武英殿内府刊刻，该译本现存于中国民族图书馆，共三十册（三函），虽然内容上并不完整，但仍然包含了《资治通鉴纲目》（朱熹）、《订正通鉴纲目前编》（南轩），以及《续资治通鉴》（商辂）等三部作品的基本内容。难得的是，该部汉籍的满文译本曾入选第四批《国家古籍珍贵名录》（编号：11326），可见其在翻译史、满语史乃至中国史上的重要地位。康熙年间，除翻译汉文经、史外，也编译汉书，如《御选古文渊鉴》的编译等，即属此类。<br /> <br /> Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''TongJian of Materia Medica'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 vomumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''History as a Mirror''(by Zhu Xi), ''Revised Prequel of TongJian of Materia Medica'' (by Nan Xuan) and ''The Sequel of History as a Mirror''(by Shang Lu). What's worth noting is that, this translated script was once selected into the fourth batch of ''National Rare Catalogue of Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the history of Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:16, 13 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《御选古文渊鉴》由康熙九年进士徐乾学编注，全书共六十四卷选文，收录时间自春秋至宋末，偏重于先秦、两汉古文，以及唐宋八大家散文。关于《御选古文渊鉴》的缘起，《康熙帝御制文集》中有详细记载，概言之便是康熙帝常思“文以载道”，认为文章之事源远流长，所谓“今古错综，盛衰或通于千载，损益无关于一朝”，因而命儒臣选辑“辞义精纯，可以鼓吹《六经》者，汇为正集”，“间有瑰丽之篇，……则列之别集”，而“旁采诸子，录其要论，以为外集。”[7]17-18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 按照康熙帝自己的设想，该书的编纂着眼于“文治”，使帝王之道“大化以成”，而圣贤之业“性功以备”，既强调“质文互用”，又强调“博约并施”。[7]18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）康熙二十四年，该书先以汉文刊印，两年后又以满文翻译成书，由内府刊刻。<br /> <br /> According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus on governing the country by “civil affairs”. In this way, the comprehensive ability of the emperor can be improved, while saints’ career should be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:38, 12 --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:42, 12 October 2021 (UTC)October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 《御选古文渊鉴》的编译对于康熙朝的汉籍翻译影响甚大。以此书为界，康熙朝的汉籍翻译在前后两个阶段中，对于对象的选取有着明显不同的诉求。其中，前一阶段的翻译文本多与《四书》、《五经》及宋代以前的作品有关，仅有《纲鉴汇纂》（达海等译）一部涉及前明，而康熙中、后期之后，由明代儒士作品翻译的情况明显增多，如吕坤的《醒世要言》、洪应明的《菜根谭》，以及薛瑄的《薛文清先生要语》等。<br /> The compilation of The Selection of Ancient Classics had a great influence on the translation of books in the Kangxi Dynasty. Taking it as a boundary, the translation in the Kangxi Dynasty had obviously different demands on the selection of objects in the two stages. For example, the translation before the compilation of The Selection of Ancient Classics was related to works before Song Dynasty,like The Four Books and the Five Classics .Only Gang Jian Hui Zuan ( translated by Daihai,etc) talked about the former Ming Dynasty. However, in the middle and late Kangxi Dynasty, works translated by talents of Ming Dynasty increased greatly, such as Xing Shi Yao Yán translated by Lv Kun,Cai Gen Tan translated by Hong Yingming and The Words of Xue Wenqing translated by Xue Xuan.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:38, 12 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 虽然如此，但康熙一朝的翻译目的并无明显改变，仍以劝善除恶、裨益治道者为先。<br /> 三、雍正朝的汉书翻译。雍正年间，汉籍翻译与出版仍在发展，但种类与数量和康熙朝比稍嫌单调、稀少。之所以如此，与雍正年间的政治形势不无关联。雍正二年，朝廷颁布《朋党论》和《雍正上谕》，暴露出统治集团内部的激烈斗争。<br /> <br /> Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern. Third, the translation of Han books from the Zheng Dynasty. During the Yu Zheng years, Han translation and publishing are still developing, but the type and quantity and Kangxi Dynasty than slightly monotonous, rare. The reason for this is not unrelated to the political situation in the Yu Zheng dynasty. In the second year of Yongzheng, the imperial court issued The Treatise on Cliques and the Encyclical of Yongzheng, which revealed the fierce struggle within the ruling cliques.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:00, 12 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 同年，世宗又对圣祖“上谕十六条”进行演绎和注解，并与后者一道合成《圣谕广训》，由武英殿刊刻，颁行天下，以加强伦理道德教育。不久之后，朝廷遵圣谕又相继颁布《上谕八旗》和《上谕旗务议复》，表明雍正帝急欲加强皇权统治，削弱王公旗主权势。正是这样的政治环境，给汉籍的翻译施加了限制。<br /> In the same year, King Sejong also interpreted and annotated the 16th Encyclical of Sage Patriarch, and together with the latter, compiled the Encyclical Instruction, which was printed in the Hall of Martial Valor and presented to the world to strengthen moral education. Soon after, the imperial court in compliance with the encyclical and issued the ''&quot;Encyclical Eight Banners'' and ''Encyclical Banner Affairs Review'' , indicating that Emperor Yongzheng was anxious to strengthen the imperial rule, weaken the sovereign potential of the royal banner. It is this political environment that imposes restrictions on the translation of Chinese books.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 11:07, 12 October 2021 (UTC)<br /> <br /> In the same year, Shizong emperor also interpreted and annotated the ''Sixteen Encyclicals'' of emperor Taizu. Then they compiled the ''Encyclical Instructions'' together, which was printed in the Hall of Wuying and presented to the country to strengthen moral education. Soon after, the imperial court in compliance with the command of emperor issued the ''Encyclical of Eight Banners'' and ''Encyclical Review on Banner Affairs'', indicating Emperor Yongzheng's anxiety to strengthen the imperial rule and weaken the power of the royal banners. It is this political environment that imposes restrictions on the translation of Chinese classics.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:20, 12 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正朝汉书翻译的单调与稀少还有另外一个原因，那就是翻译人才的相对紧缺。众所周知，清初之际，政府对于翻译的重视不只是体现在语言学习和公文的处理上，也体现在官修书籍的翻译与编纂上。例如，自雍正五年开始修纂，乾隆三十七年成书的《八旗通志》，作为研究满洲贵族特权和司法特权，以及旗地旗产制度的重要文献，便被翻译成蒙语。<br /> There was another reason for the monotony and scarcity of translation in Yongzheng dynasty, that is, the relative shortage of translation talents. As we all know, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For example, the ''General Annals of Eight Banners'' compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, was translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges, as well as the system of banner land and banner property.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:59, 12 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 另一部记录蒙古、回部等部落如何归附清朝，并跟随努尔哈赤及其继承者建国立业的《蒙古回部王公表传》，也被译成满文。这些书籍的翻译先由理藩院或内阁实录馆奏呈皇帝，获准后再从理藩院各司中抽调“笔帖式”，或从其它内阁机构中征调翻译人员，按相关规定与程序加以完成。然而，尽管清朝建国以来，朝廷对于翻译人员的数量要求有所增加，但直到顺治和康熙年间，兼通满、蒙两种语言的八旗族人尚能满足朝廷需求，可雍正在位期间，情形随之变化，出现了译员不足的局面。雍正帝曾说：<br /> Another book, ''The Biography of Emperor of the Mongolian and Uighur Tribes '', was also translated into the Manchu script. This book recorded how Mongol, Uyghur and other tribes attached to the Qing Dynasty, and followed Nuerhachi as well as his successors to establish a state. The translation of these books was first presented to the emperor by Court of Colonial Affairs or Cabinet Record Hall. After approval, the “bithesi” transferred from each department of the Court of Colonial Affairs, or translators recruited from other cabinet institutions completed them in accordance with relevant regulations and procedures. However, although the imperial court’s demand for the number of translators had increased since the founding of the Qing Dynasty, people among the Eight Banners who had a good command of Manchu and Mongolian couldn’t meet the needs of the court until the Emperor Shunzhi and Emperor Kangxi Period. But, during the reign of Emperor Yongzheng, the situation changed and there was a shortage of translators. Emperor Yongzheng once said:--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 近见蒙古旗分能蒙古语言翻译者甚少, 沿习日久则蒙古语言文字必渐至废弃。应照考试清文翻译例考试蒙古翻译, 取生员 、举人 、进士以备理藩院之用。 ……如此则蒙古旗分之人益加鼓励勤学, 蒙古语言文字不至废弃, 而理藩院亦收得人之效矣。[8]203<br /> <br /> Recently, there are few people who can translate Mongolian in Mongolia,Along with it for a long time, the Mongolian will gradually be obsoleted. The Mongolian translation should be tested refering to the Qingwen translation examination,and students(who is studying in Imperial College and other places in the feudal imperial)、Juren(successful candidates in the imperial examinations at the provincial level) and Jinshi(successful candidates in the highest imperial examinations) should be selected to the court of Colonial Affairs. ……In this way, the Mongols will be encouraged to study harder, the Mongolian language and characters will not be abandoned, and the court of Colonial Affairs will also recuit talents. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:42, 11 October 2021 (UTC)Liu Wei<br /> <br /> Recently, few Mongols could do Mongolian-Chinese translation, as a result of which the Mongolian would gradually be obsoleted in a time. The Mongolian-Chinese translation should be tested just as the Manchu-Chinese translation to admit xiucai, juren and jinshi, those who have passed the exam at the county, provincial and the highest level respectively, into the Lifan Court, the highest authority on affairs of national minorities. ……Thus, the Mongols would be encouraged to learn more, the Mongolian not abandoned, and the Lifan Court recruiting talents. [8]203--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:38, 12 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> （[8]中国第一历史档案馆.雍正朝汉文谕旨汇编[Z].桂林：广西师范大学出版社，2008.）为解决此困局，雍正帝即位之初即敕令朝廷各部院衙门分别采取措施，在八旗蒙古人中培养翻译人才。如1723年，即雍正元年，皇帝诏谕八旗蒙古各部建立官学，并命理藩院与吏部考录通晓蒙语者，允许其“考试笔帖式补用”。[9]243<br /> <br /> ([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, the first year under the reign of Yongzheng, the emperor ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243<br /> <br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 雍正六年，吏部经过议复，同意了理藩院尚书特古忒的意见，认为今后理藩院中专门负责蒙古事物的官员，必须懂得蒙古文。同时，吏部将会同理藩院，在蒙古各部官学中选拔通晓满、蒙语言的学生和监生，充任翻译工作，“以各部院蒙古笔帖式，换次补用”。[9]290以上诸种虽就蒙古语译员而言，但满、汉之间的翻译亦与此同，由此造成了汉籍满译的相对颓势。<br /> The 6th year Yongzheng ruling period（1728）,after the discussion， the Ministry of Personnel agreed with the opinion of Tegute, the minister of court of Colonial Affairs， that the officials in charge of Mongolia affairs in the court of Colonial Affairs must know Mongolian language in the future. At the same time, the Ministry of Personnel will work with the court of Colonial Affairs to select students and supervisors who are familiar with Manchu and Mongolian languages from various Mongolian ministries and schools to serve as translators. [9]290 Although the above types of Mongolian translators are concerned, the translation between Manchu and Chinese is the same, resulting in the relative decline of Chinese manchu translation.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:19, 13 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 四、乾隆朝的汉书翻译。乾隆朝期间，汉字书籍的翻译与顺、康、雍三朝多有类似，所译作品大体分为两类：一类为儒家经典，另一类为佛教典籍。乾隆帝认为，经义之教可以启迪人心，其翻（重）译虽然废时耗工，但仍属必要。<br /> <br /> Fourth, the translation of Han books during the reign of Qianlong Emperor. During his administration, the translations of Han books share great similarities with those produced when Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor were in control. The translations comprise two categories: one is the Confucian classics and the other is sutras. Qianlong Emperor believed that despite the considerable time and effort required in the process, translation (retranslation) is necessary for the teachings of classics could enlighten the people.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:10, 12 October 2021 (UTC)<br /> <br /> 4. The translation of Han books during the reign of Qianlong Emperor. <br /> During Emperor Qianlong' s administration, translations of Han books shared great similarities with those produced in the reign of Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor. The translations included two categories: the Confucian classics and Buddhist sutras. Qianlong Emperor believed that despite a great deal of time and effort was required in the process, translation (retranslation) of classics is still necessary, for which could enlighten people.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 以《御制翻译四书》为例，该书由大学士鄂尔泰奉敕在厘定满文本《日讲四书解义》的基础上纂成，于乾隆六年由武英殿首次刊刻，后又于乾隆二十年刊刻满、汉合璧本。关于该书翻译的动机，《御制翻译四书·序》中有着明确的记载：朕于御极之初，命大学士鄂尔泰重加厘定，凡其文义之异同，意旨之深浅，语气之轻重，稍有未协者，皆令更正之。然抑扬虚实之间，其别甚微，苟不能按节揣称，求合于毫芒，而尽祛其疑似，于人心终有未慊然者。<br /> <br /> Let' s take the example of ''Royal Translation of the Four Books''. By Ortai the grand secretary on emperor' s demand, This version was compiled based on the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu. It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.<br /> The motivation of translating this book was clearly recorded in its iintroduction: After acceded to the throne, I ordered Ortai the grand secretary to review the translation. Consulted the source text and the formal translation, there should be some corrections for the reorganized one to divergences in meaning, differences in implication and changes in tone. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 几暇玩索，覆检旧编，则文义、意旨、语气之未能吻合者，仍不免焉。乃亲指授翻译诸臣，参考寻绎（yì），单词只字，昭晰周到，无毫发遗憾而后已。[10]（[10]清高宗敕译.御制翻译四书·序[M].清乾隆二十年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）<br /> <br /> <br /> <br /> After being thought over and checked by my retrieving some old references，those versions which were incongruous in meaning、theme and tone still need further improvement.Thus，I ordered and instructed official translators in person，searching many references and considering words over and over again，not getting it done until every word being perfect.【10】（10）translated by Gao Zongchi in Qing dynasty.Made by emperor and drawed from four translation books·the first version【M】.The complied version from the palace of Wu Ying in the twentieth year of Qian Long，blank page number. Tai Bei：National imperial Palace.）<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 由此可见，鄂尔泰奉敕进行厘定，目的是为了确保译文准确，使译文和原文在“文义”、“意旨”和“语气”上保持一致。乾隆三十三年，高宗敕译《诗经》，共八卷四册，亦由武英殿刊刻。然而，与《御制翻译四书》追求译文精准不同，《御制翻译诗经》则别有目的。<br /> <br /> It can be seen that the reason why Eertai was ordered by the Emperor to adjust the translation was to make it and the original text consistent in terms of &quot;textuality&quot;, &quot;intention&quot; and &quot;tone&quot;. In the 33th year of Qianlong's reign, Emperor Gaozong had commanded to translate ''The Book of Songs'' consisted of eight volumes and four books, which was also published and engraved by Hall of Martial Valor. ''The Translation of The Book of Songs by Imperial Order'', however, had a different purpose compared with ''The Translation of The Four Books by Imperial Order'' which pursued the accuracy of translation.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:40, 12 October 2021 (UTC)<br /> <br /> Another version: <br /> It can be seen that Ertai, the famous minister in Qing Dynasty, was ordered by the Emperor to collate and stipulate translation criteria, with the aim of ensuring the accurate translation, so as to keep it consistent with the original text in terms of “textuality”, “intention” and “tone”. In 1768, the 33rd year under the reign of Qianlong, the Emperor Gaozong gave the command to translate ''The Books of Songs'' into 8 volumes and 4 books, which were printed and published in the Hall of Martial Valor. ''The Translation of The Books of Songs by Imperial Order'', however, had different purposes, compared with ''The Translation of The Four Books by Imperial Order'' whose emphasis was put on the precision of translation. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:45, 12 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《御制翻译诗经·序》中说：是经于世祖章皇帝顺治十一年译定初本，体裁已备。阅时兹久，凡《清文鉴》所未赅（gāi）皙者，参采新定国语，侔（móu）揣务极精详。因命分册籖（qiān）题，几馀复为折衷是正。[11]<br /> <br /> It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that the original translation of ''The Books of Songs'' whose genres were comprehensive was finished in 1654, the eleventh year under the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:05, 12 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> （[11]清高宗敕译.御制翻译诗经·序[M].清乾隆三十三年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）上文中提及“是经”（即《诗经》）的初次翻译，即顺治十一年的顺治帝敕译本，该译本共二十卷二十册，由内府刊刻。然而，自顺治至康熙，满文的字词和语法等已经发生一定变化，用以规范满、汉文互用的辞书相继问世，这一点既给满语学习注入了活力，也给汉书翻译及其重新厘定提出了要求与条件。<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, since the Shunzhi to Kangxi, the words and grammar of Manchu has undergone certain changes to regulate the use of Manchu and Chinese dictionaries came out one after another, this point both to the Manchu language learning injected vitality, but also to the Chinese translation and its re-definition of the requirements and conditions.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 07:21, 12 October 2021 (UTC)<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, from Shunzhi to Kangxi, the words and grammar of Manchu had undergone certain changes. To regulate the mutual-use of Manchu and Chinese dictionaries came out one after another, which not only invigorated Manchu language learning, but also put forward requirements and conditions for the Chinese literature translation and its re-definition. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:15, 13 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 如康熙九年，正黄旗教习廖纶玑翻译（明）张自烈所撰《正字通》。康熙二十二年，沈启亮修成《大清全书》（实际是满汉词典），该书的修纂加深了人们对于满字的认识，也使学者更易明辨翻译之理。康熙四十五年，正白旗人桑格翻译《满汉同文分类全书》。<br /> <br /> For instance, Liao Lunji, a tutor of Pure Yellow Banner, translated Zheng Zi Tong written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign period, Shen Qiliang accomplished The Great Qing Encyclopedia( actually, The Dictionary of Chinese and Manchu Language), which had deepened people’s understanding of Manchu characters and helped scholars to distinguish the theories and methods of translation. In the forty-five year of Kangxi period, Sanger from Pure White Banner translated A Classification Book of Manchu and Chinese Identical Texts.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:04, 12 October 2021 (UTC)<br /> <br /> For instance, in the ninth year of Kangxi reign, Liao Lunji, a tutor of Pure Yellow Banner, translated ''Zheng Zi Tong'' written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign, Shen Qiliang accomplished ''The Great Qing Encyclopedia''( actually, a dictionary of Chinese and Manchu ), which had deepened people’s understanding of Manchu characters and helped scholars to discern the theories and methods of translation. In the forty-fifth year of Kangxi period, Sanger from Pure White Banner translated the ''Manchu-Chinese Bilingual Classification Dictionary''.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 上述三种之外，康熙朝期间另有多种其它满语词典，如康熙二十八年的《清书十二字头》（听松楼刻本）、二十九年的《满汉同文全书》（秘书阁刻本）、三十二年的《同文广汇全书》（天绘阁刻本）、三十八年的《清书全集》（听松楼重刻本）、三十九年的《满汉类书》以及四十年的《满汉类书全集》，等等。康熙四十六年，《御制清文鉴》成书，全书共四函二十二卷，卷首有清圣祖玄烨御制序言，书末有编译者跋两篇。作为有清一代唯一一部由皇帝主持编纂的满文词典，《御制清文鉴》体例精湛，编排合理，在满语的发展史上具有划时代的历史意义。<br /> <br /> In addition to the above three, there are a variety of other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement, and has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:52, 13 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 关于康熙帝敕谕傅达礼编译此书的目的，《清实录》（卷四二）和《清史列传》（第375页）中皆有记载，但不及《康熙起居注》中详实。据《康熙起居注》中所载，康熙十二年四月十二日：上谓侍臣曰：“此时满洲，朕不虑其不知满语，但恐后生子弟渐习汉语，竟忘满语，亦未可知。且满汉文义照字翻译，可通用者甚多。<br /> <br /> The purposes of Emperor Kangxi which were he empowered Fu Dali to edit and translate this book were recorded in ''Factual Record of Qing Dynasty'' of Volume IV and II and in ''the Biographies in the Qing Dynasty'' of page 375. But they were more circumstantial in ''Record on Kangxi’s Daily Life''. According to 'Record on Kangxi’s Daily Life'', the emperor said to chancellors on April 12,1673: I’m not afraid the contemporary Manchuria's ignorance towards Manchu language, but I’m not sure about whether the following generations will be accustomed to the Chinese by degrees and forget the Manchu language. And also the Manchu language is verbatim translated into Chinese, such translation can be used by many people.<br /> <br /> The purposes of Emperor Kangxi commanding Fu Dali to compile this book were recorded in ''Factual Record of Qing Dynasty'' （volume 42）and ''Biographies of the Qing Dynasty''(page 375) but the purposes logged in the ''Record of Emperor Kangxi’s Daily Office''were more detailed and real. According to this book, the emperor said to those courtiers on April 12,1673: &quot;what I'm worried about is not the contemporary Manchurians’ ignorance of the Manchu language, but rather about whether the following generations will forget the Manchu language or not if they are gradually accustomed to Chinese. In addition, there are plenty of characters which can be in common use when translation is done word by word.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:25, 12 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 今之翻译者尚知辞意，酌而用之，后生子弟未必知此，不特差失大意，抑且言语欠当，关系不小。”因顾谓翰林院学士傅达礼曰：“尔任翰苑之职，可体朕此意，将满语照汉文字汇发明，某字应如何用，某字当某处用，集成一书，使有易于后学。”傅达礼奏曰：“皇上此旨，诚立教善后之盛心也。<br /> <br /> Today's translators still know the meaning of those words and use them after deliberating, but for children of the future, they may not understand. Not only will they differ greatly from the original meaning, but also they will use them in an inappropriate way. And it will matter a lot.” So the emperor said to Fu Lida, the academician of Imperial Academy: “ Since you occupy the office in the Imperial Academy, you should be able to read between my lines. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor: “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 14:47, 12 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 臣等虽不才，当祗尊俞旨，编辑成书，敬呈御览。”上谕曰：“此书不必太急，宜详慎为之，务致永远可传，方为善也。”[6]93-94由于当时的满文尚处在发展阶段，康熙帝担心随着满人逐渐汉化，满语使用的氛围也将逐渐消失，久而久之必致满语废止，这一点与康熙帝以清语为本的立场背道而驰。<br /> <br /> &quot;Although we courtiers have limited ability, we will compile them into a book according to the your intention, and submit it to you for previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed in detail and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 06:16, 12 October 2021 (UTC)<br /> <br /> &quot;Although we courtiers are not talented, we will compile them into a book in accordance with your mandate, and submit it for your previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed detailedly and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; [6] 93-94 As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:35, 12 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 为了确保本书编译的严谨，康熙帝要求“解诂之疑,似者必晰同异于毫芒；引据之阙，遗者必援经史以互证。”[12]1（[12]清圣祖御制.御制清文鉴[M].康熙四十七年武英殿刻本.北京：中国民族图书馆藏.）需要指出，上文中所引“是经”即《御制翻译诗经》，该译本成书于乾隆三十三年。<br /> In order to ensure the rigor of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:43, 12 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 此时，虽然《御制四体清文鉴》和《御制五体清文鉴》的编译尚未启动，但经乾隆帝御制，已在康熙朝《御制清文鉴》和《清文合蒙古鉴》等早期词典的基础上，完成编纂《御制增订清文鉴》，进一步规范了满文的使用。且，顺治至乾隆的百余年间，满语发展的确出现了若干变化，原有汉书译本中的不少词汇和语法此时已不符合通行要求，因而“参采新定国语”，对旧译本重加厘定，使其“折衷为正”，乃时势所趋。而上述辞书的相继出现，说明满文已经发展到一个新的高度，为旧籍的重译与改译营造了条件。<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Complement of the Qing Dynasty's Dictionary'' was completed based on the early dictionaries of the Qing Dynasty and the Kangxi Dynasty with the help of Qianlong emperor, which further standardizes the use of Manchu literature.Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabulary and grammar in the original Han translation did not meet the prevailing requirements at that time. Therefore, it was the trend to &quot;participate in the new language&quot; and determine the old translation, so that it was &quot;positive&quot;.The emergence of the above dictionaries shows that Manchu has developed to a new height, creating conditions for the retranslation and translation of the old nationality.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:52, 12 October 2021 (UTC)<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Imperial Revised Qing Dynasty's Dictionary'' was completed based on the early dictionaries such as ''Imperial Qing Dynasty’s Dictionary'' in the Kangxi Dynasty, which further standardizes the use of Manchu. Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabularies and grammar in the original Chinese translation did not meet the common requirements at this time. Therefore, it was the trend to &quot;adopt the new national language&quot; and redefined the old translation to make it “compromise to right”. The emergence of the above dictionaries shows that Manchu has developed to a new level, creating conditions for the retranslation and translation of old books.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:04, 12 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三十七年，高宗敕令于“禁中”设立“清字经馆”，以满、汉文佛经译本有失本真为由，令重译佛经为满文。据高文德所考，这些佛经典籍初被译为蒙古，后经蒙文转译成满文，前后历时十余载，使满、蒙、汉、藏四体经文始备。[13]2110（[13]高文德.中国少数民族史大辞典[Z].长春：吉林教育出版社，1995.）<br /> <br /> In the thirty-seventh year of Qianlong, Emperor Gaozong decreed to set up a “Manchu sutra hall” in the palace he lived, and ordered the retranslation of Buddhist sutras into Manchu on the grounds that the previous Manchu and Chinese versions were deviated from the true meaning. According to Gao Wende, these Buddhist classics were first translated into Mongolian, through which the Manchu version was then translated. It took more than ten years to prepare the editions in four languages: Manchu, Mongolia, Chinese and Tibet. [13]2110（[13]Gao Wende.Dictionary of Chinese Minority History[Z].Changchun: Jilin Education Press, 1995.）--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:08, 12 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 众所周知，佛教经典原以梵文书写，但清朝前期用作翻译的底本，多为汉文译本。从此意义上讲，佛经的翻译与先秦、两汉时期汉文经、史的翻译一样，也属汉书翻译之列。康熙年间，圣祖即令翻译《心经》，但雍正年间《四体翻译心经》译本方才成书，刊刻。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 所谓“四体”即满、蒙、汉、藏四种文字，佛经翻译之所以要采用四种语言，是因为四大族群皆普遍信仰佛教，因而四体合璧的译本便于信众诵读。乾隆在位六十年，对于佛经翻译甚为热衷，御制翻译经书十种，为顺、康、雍、乾四朝之最。《翻译四体楞严经序》中，乾隆帝曾自称“朕于几政之暇，每爱以国语翻译经书，如《易》、《书》、《诗》及《四子书》，无不蒇（chǎn）事”，希望循康、雍之例，推动佛经翻译，并在敕译《诗经》的同时，完成第一部佛经作品的翻译，即《御制翻译名义集》。[14]15<br /> <br /> The so-called &quot;four styles&quot; are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he was very keen on the translation of Buddhist scriptures and translated ten kinds of scriptures, which is the most among the four dynasties of Shun, Kang, Yong and Qian. In ''the preface to translating the four body Shurangama Sutra'', Emperor Qianlong once claimed that &quot;in my spare time, I love to translate scriptures in Manchu, such as Yi, Shu, Shi and Si Zi Shu ,which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely the collection of imperial translation while the Book of Songs is translated. -- translated by Wang Zhenlong<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> （[14]清高宗御制.清高宗（乾隆）御制诗文全集[M].北京：中国人民大学出版社，1993.）所谓《翻译名义集》系南宋高僧法云于绍兴十三年（即1143年）编订的佛学翻译工具书，其中收录汉译梵文佛学名词千余条。雍正年间，世宗曾命人对此书的内容进行过节选，但未能成书。<br /> ([14] ''The Collective Works of Poetry and Essays written by Imperial Order of Qing Gao Zong, Qianlong Empire''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a Buddhist translation reference book compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), in which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered ministers to choose the excerpt from the book, but finally cannot compile into a book.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 15:51, 12 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 至乾隆三十三年，高宗再次敕译此书，最终译成四体《御制翻译名义集》共二十卷，此书现藏于北京大学图书馆，并收入至《清代内府刻书目录解题》。与此同时，乾隆帝有感于“所译之汉经，藏地无不有，而独无《楞严》”，遂在章嘉国师的议请下，命允禄和章嘉国师等将该经“由汉而译清，由清而译蒙古，由蒙古而译土伯忒。”[14]15章嘉国师原名章嘉·若贝多杰，四岁被认定为转世灵童，八岁奉雍正帝圣谕赴京，十五岁给雍正帝灌顶，十八岁授封“灌顶普惠广慈大国师”。<br /> <br /> In the 33th year of the dynasty of Qianlong, the emperor ordered to translate the book again. Finally, the book ''The collection of Translation of Sanskrit Names by Imperial Order'' was translated into Manchu, Mongolian, Chinese and Tibetan in altogether twenty volumes. The book now is collected in Peking University Library and included in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. At the same time, after Qianlong emperor knew that there were all translations of Chinese scriptures except ''Lengyan'' in Tibet, under the advice of the Grand Maester Zhangjia he ordered Yunlu and the Grand Maester to translate the Chinese scripture into Manchu, then translate the Manchu to Mongolian, finally translate the Mongolian to Tibetan. The original name of the Grand Maester Zhangjia is Zhangjia•Ruobeduoje. When he was four years old, he was regarded as a holy reincarnation. At his eight years old he went to the capital because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old the title of Grand Maester of Abhisheka, Generosity and Benevolence was conferred to him.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 15:16, 12 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 章嘉国师博览群书，通晓汉、藏、满、蒙文字，著述颇丰，既撰写佛经作品逾二百部，又翻译佛经若干，如乾隆五年将大藏经《丹珠尔》译成蒙文，并编纂佛经翻译工具书《智慧之源》。章嘉国师发现《楞严经》后，于乾隆十七年奉旨协助庄亲王将该书译为满蒙、藏三种文字，并于乾隆三十八年译成四体合璧本。乾隆帝敕译此书的目的，也是出于政治方面的考虑，简单来说便是为了向藏族宣告其统治的正当性。<br /> <br /> Master Zhang Jiaguo was well-read, thoroughly understanding Chinese, Tibetan, Manchu and Mongolian. He has written a prodigious number of famous works, including not only more than two hundred Buddhist works, but also numerous Buddhist texts. For instance, he translated the ''Tanjur'' into Mongolian during the fifth year of Qian Long and compiled ''The Source of Wisdom'', a Buddhist translation reference book. After Master Zhang Jiaguo found ''Surangama Sutra'', he assisted Prince Zhuang in translating this book into Manchu, Mongolian and Tibetan during the seventieth year of Qianlong under the order of Qian Long. Besides, he accomplished an overall translation of it which contained all Chinese, Tibetan, Manchu and Mongolian versions during the thirty-eighth year of Qian Long. The emperor Qian Long ordered the translation of this book was for the political reasons. To put it simply, he aimed to declare the legitimacy of his rule to the Tibetans.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:37, 12 October 2021 (UTC)<br /> <br /> Master Zhang Jiaguo was familiar in Han, Tibetan, Manchu and Mongolian writings. He wrote more than 200 works of Buddhist scriptures, and at the same time also translated several Buddhist scriptures. For example, in the fifth year of Qianlong translated the Tibetan Sutra into Mongolian, and compiled the translation tool book The Source of Wisdom. After Master Zhang Jiaguo discovered the Leng Yan Sutra, in the seventeenth year of Qianlong, he assisted the translation of Mongolia and Tibet, and into the combination of the four bodies in the 38-th year of Qianlong. The purpose of Emperor Qianlong's translation of this book was also for political considerations, but simply to declare the legitimacy of his rule to the Tibetan people. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:50, 12 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这一点与《大藏经》的翻译有所不同，后者除了政治目的之外，另有文化建设方面的考虑，乾隆帝甚至将其视为与《四库全书》一样的重大文化建设工程。如《清文翻译全藏经序》中所说：若订《四库全书》及以国语译《汉全藏经》二事，胥举于癸巳年六旬之后，既而悔之，恐难观其成。越十余载，而《全书》成；兹未逮二十载，而所译《汉全藏经》又毕蒇。<br /> <br /> This point is different from the translation of the ''Tibetan Tripitaka'' ''Italic text'' --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), which had political purposes in addition to cultural construction. Emperor Qianlong even regarded as a major cultural construction project as the ''Four Libraries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC). As said in the preface of the ''Complete Tibetan Sutra of the Qing Dynasty''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), if the Four liberals book ''Complete Collection of Four Treasuries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC) and the Complete Han Tibetan Sutra were translated in Chinese after the 60s of Guisi, it may not be difficult to see it. More than ten years, and the book, which was not caught twenty years, and the translation of the &lt;Han Sutra&gt; had been finished.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:18, 11 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 夫耳顺、古希已为人生所艰致，而况八旬哉？兹以六旬后所创为之典，逮八旬而得观国语《大藏》之全成，非昊乾嘉庇，其孰能与于斯？[14]8-9《四库全书》之“四库”系指该书分经、史、子、集四部，故名“四库”。<br /> At the age of 60 or 70, life has reached a difficult stage. What's more, at the age of 80? I was preparing to propose to create this classic in my 60s, so I could see the complete Manchu version of Da Zang in my 80s. If there was no heaven's protection during the Qianlong and Jiaqing dynasties, how could it be so far? “Si Ku&quot; in Si Ku Quan Shu means that the book is divided into four parts: classics, history, Zi and Ji, so it is called &quot;Si Ku&quot;.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 作为古代中国最大的文化工程，《四库全书》是中华传统文化最丰富、最完备的集成之作，最能体现乾隆帝的文治武功。而上文中，乾隆帝意欲将《大藏经》（即《汉全藏经》）的翻译与《四库全书》相比，可见此事关系之重大。由上可知，《大藏经》的翻译始于乾隆“癸巳年”，即乾隆三十八年（1773年），至全书译成，“未逮二十载”，而此时高宗已近八旬，早已步入人生艰困之期。<br /> <br /> As the largest cultural project of the ancient China,the ''Complete Library of the four Branches of Literature'' is the richest and most comprehensive collection of Chinese traditional culture, which best represents the great achievement of Emperor Qianlong's civil administration. As mentioned before, Emperor Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773, the 38th year of Qianlong's reign and took less than 20 years to be fully completed, when Emperor Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 关于乾隆帝敕译《大藏经》一事，《啸亭杂录·续录》中也有记载，不过在翻译的起始时间，以及全书翻译的耗时上，与上文所述有所不同。其中写道：乾隆壬辰，上以《大藏佛经》有天竺番字、汉文、蒙古诸翻译，然其禅悟深邃，故汉经中咒偈，为代以翻切，并未译得其秘指，清文句意明畅，反可得其三味，故设清字经馆于西华门内，命章嘉国师经理其事，达天、连筏诸僧人助之，考取满謄录、纂修若干员翻译经卷。先后凡十余年，《大藏》告蒇，然后四体经自始备焉。[15]385<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> （[15]（清）昭梿.啸亭杂录·续录[M].上海：上海古籍出版社，2012.）将《清文翻译全藏经序》和《啸亭杂录·续录》两相对比后可发现，二者关于《大藏经》翻译的起始时间不同，其中前者记载的时间是乾隆“癸巳年”，即乾隆三十八年，而后者则明确是“乾隆壬辰”，即乾隆三十七年，孰是孰非，有待考证。另外，关于《大藏经》翻译的实践跨度，二者的出入较大，前者的用词是“未逮二十载”，后者则说“先后凡十余年”，综合其它文献可知，前一种说法更为准确。<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Publishing House, 2012.) After comparing the &quot;Preface to the Qing Translation of the Complete Tibetan Sutra&quot; with the &quot;Xiao Ting Miscellaneous Records - Continuing Records&quot;, we can find that the start time of the translation of the Dazang Sutra in this two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong era, while the latter is clearly &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect, remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 14:08, 11 October 2021 (UTC)<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Press, 2012.) After comparing the &quot;Preface to Tripitaka in Manchu&quot; with the &quot;Xiao Ting Miscellaneous Records - Sequel&quot;,we can find that the starting time of the translation of the Dazang Sutra in these two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong reign, while the latter is specifically &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:04, 13 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆五十五年，满文本《大藏经》译成，初定名《清文全藏经》，其中“全藏”二字即“大藏之全”的意思。《清文全藏经》共计二千五百三十五卷、一百零八函，收入佛教典籍六百九十九部。为了翻译此书，乾隆帝不仅钦派章嘉国师主持，而且派皇子、大臣，以及通晓满、汉、蒙、藏文者共百余人参与其中，其中绝大多数为翻译人员。<br /> <br /> During the 40th year of the Qianlong Emperor,the translation of &quot;Tripitaka&quot; first called &quot;Tripitaka in Manchu&quot; was completed, among which &quot;quan zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 han, including 699 Buddhist classics.In order to translate the work, Qianlong Emperor not only assigned Zhang Jiaguoshi to be in charge and asked his sons, ministers and hundreds of people who were proficient in Manchu, Chinese and Tibetan to be involved. And most of them were translator.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 乾隆五十五年十二月，因清字经馆遭遇火灾，《清文全藏经》的部分经版和已经刊刻的经文译文被毁，后经重新雕版印刷，于乾隆五十九年全部完成，并交内府刊刻。据考，《清文全藏经》共计印刷十二部，目前存世仅两部，其中一部存于西藏布达拉宫（缺一册），另一部则由北京、台北两地故宫博物院共同收藏，其中北京收藏七十六函，台北收藏三十二函。如前所述，乾隆帝敕译此经，有着明确的文化建设的用意，希望通过翻译佛经推广佛教文化，并同时推广作为国语的满文，实现宣扬教化的目的。<br /> <br /> <br /> In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Qing Zi Classics library, some base plate of &quot;Qing Wen Quan Zang Jing&quot; and translated texts already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the imperial Palace for printing. According to a research, there are a total of twelve copies of the &quot;Qing Wen Quan Zang Jing&quot; printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong translated the Sutra with a clear intention of cultural construction, He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time promote Manchu as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 01:23, 13 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 正如乾隆帝在《清文翻译全藏经序》中指出的那样：以国语译《大藏》，恐人以为惑于祸福之说，则不可不明示其意。夫以祸福趋避教人，非佛之第一义谛也。第一义谛，佛且本无，而况乎祸福乎？<br /> As Emperor Qianlong pointed out in ''the Preface to the Manchu Language Translation of the Whole Tripitaka'' : if we translate ''Tripitaka'' in Manchu language, I am afraid of that people misunderstand us for being confused by misfortunes and blessings. So we must express our intension clearly. It is not the absolute truth of Buddha to teach people with avoiding misfortunes and chasing after blessings. The absolute truth is that there is no Buddha, let alone misfortunes and blessings?--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 01:00, 13 October 2021 (UTC)<br /> <br /> if we translate ''Tripitaka'' in Manchu language, I am afraid that people misunderstand us for being confused by misfortunes and blessings.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:55, 13 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 我们不可以因为第一义训的原因，用因缘祸福作为引导逐渐深入。我的目的并不在此，梵经首先是被翻译成外语，再翻译成汉语，最后才翻译成蒙古语，而我们清朝统治中国一百多年，他们三方长期以来都归我们管，如果唯独缺满语的《大藏经》可以吗？<br /> <br /> We can't use reason, misfortune and blessing as a guide to gradually deepen because of the first righteous precept. My purpose is not here. The ''Sanskrit'' scriptures were first translated into a foreign language, then translated into Chinese, and finally translated into Mongolian. And our Qing Dynasty ruled China for more than 100 years. They have been under our control for a long time. Is the ''Tripitaka'' without Manchu language okay?<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:48, 13 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 以汉译国语，俾中外胥习国语，既不解佛之第一义谛，而皆知尊君亲上、去恶从善，不亦可乎？是则朕以国语译《大藏》之本意，在此不在彼也。[14]9;[16]28（[16]庄吉发.国立故宫博物院典藏《大藏经》满文译本研究[A].庄吉发.清史论集（三）[C].台北：文史哲出版社，1998：27-96.）<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 上文中，清楚地表明了乾隆帝谕令翻译此经的用意，总结起来无外乎三点：其一，《大藏经》已有汉、藏、蒙语三种译本，独缺满文本，这一点与满洲为天下主的社会现实格格不入；其二，满语既为国语，则必须维持，并强化其学习，翻译《大藏经》这样的佛教经典乃是达成此目的的重要途径；其三，《大藏经》的翻译虽不能使人东西佛之第一义谛，但通过研习其中教义，也能使人尊君亲上，去恶扬善，培养人伦纲常观念。固然，《大藏经》的翻译并非乾隆朝佛经翻译的全部，但却是其中关系最切，最具代表性者，它所蕴含的政治、文化目的贯穿于所有佛教经典的翻译之中。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 五、汉书翻译的文化统制意涵。清初统治者对待汉文化的整体态度不尽相同，这一点毋庸置疑。日本学者安部健夫曾将清代中、前期的文化政策分为三个阶段，分别是“偶然华化期”、“积极华化期”和“消极华化期”。其中，太祖、太宗时期的文化政策属于第一个阶段，顺治、康熙二朝属于第二个阶段，雍、乾、嘉、道四朝则属于第三个阶段。[17]5-11<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> （[17]安部健夫.清朝史の構造とその動因[A].安倍健夫.清代史の研究[C].東京：創文社，1981：5-11.）然而，统治者态度由积极转向消极，并不意味着满、汉文化接触的广度与深度由高走低，而只能说明统治者面对满、汉文化地位的此消彼长，所产生的民族文化意识的觉醒。虽然满洲统治者为了维护满洲文化于不坠，提倡“清语骑射”的基本国策，但又不得不进行文化整合，选择以汉文化作为国家的主流价值。<br /> <br /> <br /> （[17]Abe Takeo.The structure of Qing Dynasty history and its causes[A].Abe Takeo.Research on the History of Qing Dynasty[C].Tokyo:Creation Society，1981：5-11.）However, the change of the ruler's attitude from positive to negative does not mean that the breadth and depth of cultural contact between Manchuria and Han has changed from high to low, but only indicates the awakening of the ruler's national cultural consciousness when facing the change of manchuria and Han's cultural status.Although manchurian rulers advocated the basic state policy of ''Chinese riding and shooting'' in order to maintain Manchurian culture, they had to carry out cultural integration and chose Han culture as the mainstream value of the country.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> （[17] Anbu Jianfu. The Structure and Formative Agent of Qing Dynasty History[A].Anbu Jianfu. The Research of the History of Qing Dynasty[C].Tokyo：Chuangwen Club,1981：5-11.） However,governor's attitude changing from positive to negative didn't mean that the contact between Manchu culture and Han culture decreased in breadth and depth, but only showed that governor's ethical cultural consciousness awakened in the face of the changing culrural status of Manchu and Han. Although Manchu governor advocated &quot;Manchu language and equestrian archery&quot; as the basic state polic in order to protect Manchu culture from decling, they had to carry on cultural integration in which Han culture was choosed as the mainstream value of the country.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正是在这样一种看似矛盾，而又颇显自然的文化态度中，以文化“统制”和文化建设为目的的汉书翻译事业得以进行。事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，汉书的翻译可用于“临政规范”，以及国家的治理模式。[4]5325顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖以它们作为倡导礼义教化的工具。<br /> <br /> It is in such a seemingly contradictionary but quite natural cultural attitude that the translation of Han Shu could be proceeded aiming at cultural &quot;harmonization and regualtion&quot; and cultural development. Actually, as early as Taizong Period, transalation of Han Shu could be used for the &quot;standard form of handling affairs&quot; and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the reign of Shunzhi, Emporer regarded ''The Great Learning'' and ''The Doctrine of the Mean''translated by A Shitan as the tool to advocate moral tool.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 14:37, 11 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 总之，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无。就连《诗经》中提到的各种花草树木、鸟兽虫鱼等，也对拓展满人见闻，增进满、汉交流颇有助益。[18]222-223（[18]叶高树.《诗经》满文译本比较研究——以《周南》、《召南》为例[J].国立台湾师范大学历史学报，1992（20）：219-234.）<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 诚然，有清一代，并非只有官方组织翻译汉书，私人译书也很盛行。据《世界满文文献目录》可知，清代的私人译书历时悠久，范围广泛，于经、史、子、集皆有涉猎，且翻译成书之后，往往有不同刻本、抄本。仅以小说、戏曲为例，二者的满文译本便多达四十六种。[19]47-53<br /> <br /> To be sure, it was not only official organizations that translated Chinese books, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering a subset of Classic historical. And after being translated into books, they often had different engraved books and copies. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 15:29, 12 October 2021 (UTC)Yi Yangfan<br /> <br /> To be sure, it was not only official organizations that translated Han Shu, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering classical works, historical works, philosophical works, and prose and poetry, the four categories of a traditional Chinese library. And after being translated into books, they often had different engraved books and transcripts. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:49, 13 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （[19]富力.世界满文文献目录[Z].北京：中国民族古文字研究会，1983.）但官方翻译汉书与私人译书不同，无论在译书的取材上，还是在译书的组织管理上，又或在译书的颁行上，都有其不同于私人译书的特殊考量。即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了兵法与战略意义。<br /> （[19] Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)<br /> However, official translation of Han Shu was different from private translation. There were special considerations different from private translation, whether in the selection of materials, the organization of translation, or the promulgation of translation. Even popular literary works such as the Three Kingdoms (Popular Romance) had been given military and strategic significance after being translated into Manchu.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 15:13, 12 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 显然，以满文遍译汉书，尤其是经、史、子、集等，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过翻译“研究微言，讲求古义”，进行文化沟通。[3]91藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，最终实现治统与道统的合一。而乾隆朝时期，尤其是乾、嘉二朝年间，统治者对于汉籍翻译的成效，也的确颇感自豪。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 《钦定八旗通志》中说：列圣以来，表章经学，天下从风，莫不研究微言，讲求古义，尤非前代之所及。故先译《四书》，示初学之津梁。至于《五经》、《易》则略象数之跡 ，示其吉凶；《书》则疏佶屈之词，归于显易；《诗》则曲摹其咏叹，而句外之寄讬可思；《春秋》则细核其异同，而一字之劝惩毕见；《礼记》则名物度数考订必详，精理名言推求必当，尤足破讲家之聚讼。<br /> Imperially Commisioned &quot;Genealogies of Eight Banners&quot; said: &quot;Since the previous dynasties, ''Six meridians''highly praised, the whole society were indulged and made a study of it. Never before has there been such a study of ancient meanings in any dynasty.&quot; Therefore, The Four Books was translated first as the bridge for the beginners.<br /> The Five Classics<br /> The Book of Changes<br /> The Book of History<br /> The Book of Songs<br /> Spring and Autumn Annals<br /> Book of Rites<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 盖先儒之诂经，多株守其文，故拘泥而鲜通；此篇之诂经，则疏通其意，故明白而无误。不立笺（jiān）传之名，不用注疏之体，而唇吻轻重之间，自然契删述之微旨，厥有由矣。……其有裨于文教，均为至大。虽尧帝之文章，尼山之删定，又何以加于兹哉。[20]5-6<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> （[20]（清）铁保等.钦定八旗通志[Z].景印清嘉庆四年刻本.台北：台湾学生书局，1968.）上文提到的《四书》等汉文典籍多为乾隆朝所译，其中《四书》译成于乾隆二十年，《易》（即《周易》）、《诗》（即《诗经》）、《礼记》和《春秋》等分别译成于乾隆三十年、三十三年、四十八年和四十九年。官方在翻译上述书籍的过程中，将经典的章句训诂含扩于译文之内，目的就是为了化解时人对于经义的歧见，统一学术，帮助统治者实现文化“统制”。[3]87<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing four years engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics translation in the qianlong dynasty, the &quot;Four books&quot; into in qianlong 20 years, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are translated in qianlong 30 years, 33 years, 48 and 49 years. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation, in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;control&quot;.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing the fourth year engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics were mostly translated in Qianlong period, in which the &quot;Four books&quot; were translated in the 20th year ruled by Qianlong, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are respectively translated in the year 30, 33, 48 and 49 under the reign of Qianlong. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;reign&quot;.[3]87--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 如康熙四十七年，《清文鉴》编成，此举使满文的“大经大法，咸有依据；一话一言，式循典制。”[7]13康熙五十六年，为整理并规范蒙古语文，圣祖敕令以蒙文翻译《清文鉴》，纂成《清文合蒙古鉴》。然而，逮乾隆三十八年，高宗以“语言文字之传，不能不随方随时，代为变易”为由，纂成《御制增订清文鉴》。<br /> For example, in the forty-seventh year under the reign of Kangxi during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made &quot;every article and code in Man has its basis, and each sentence and word in Man in accordance with a typical system.&quot;[7]13 In the fifty-sixth year ruled by Kangxi, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that &quot;the transmitting way of language and characters has to be kept changing as time goes by and places change&quot;.<br /> --[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:48, 13 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 该书以词目分类，以满汉合璧形式呈现，所谓“国书之左，译以汉音”，而“汉书之右，译以国书”，以便“读者因汉文可以通国书，因国书可以通汉文”，使人人共晓，并“昭示来兹，为万万世同文之准”。[21]1-2（[21]（清）傅恒等.御制增订清文鉴[M].台北：台湾商务印书馆，1986.）《御制增订清文鉴》成书后，乾隆帝又以“前书只载国语、汉语，而未及蒙古”为由，仿前例敕撰《满洲蒙古汉字三合切音清文鉴》，并于嗣后相继编成《御制四体清文鉴》和《御制五体清文鉴》。<br /> The book is categorised by words and presented in a combined Manchu-Chinese format, so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese to understand the Manchu language, see the Manchu language can understand the Chinese language&quot;, so that all people can understand the two languages, and &quot;to future generations of the world to show that such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 16:03, 12 October 2021 (UTC)<br /> <br /> The book is classified by words and presented in a combined Manchu-Chinese form，so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese characters to understand the Manchu language, see the Manchu language can understand the Chinese language likewise&quot;, so all people can understand the two languages, and &quot;to future generations of the world to show such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:02, 13 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 在上述书籍的翻译与编纂过程中，乾隆帝不断赋予其“同文”和“大同”的文化意涵，从不同民族文字皆具备“载道”能力的理念出发，借由翻译和比对的方式，在不同民族文化之间，实现沟通观念，强化统治的目的。结语。满清开国以来，历代君主皆勤于学习汉族历史与文化，以汲取统治经验。<br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural meaning of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening rule between different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, monarchs of all dynasties have been diligent in learning the history and culture of the Han nationality in order to learn from the ruling experience.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:43, 12 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 汉书翻译基于特定的历史情境，和国家的长治久安，将重点放在经、史、子、集等汉族文化精粹及典章制度之上，为统治者探求、调整统治策略与统治理论提供了契机。特别是康、雍、乾三朝年间，民族交往日益频密，民族关系逐渐缓和，民族融合渐趋提高，汉书的翻译与进讲更为诸帝所重。由于统治者皆以德教学术为治国之本，力崇道德教化、为国修政、忠于人君，汉书翻译遂被赋予德治与教化功能。<br /> <br /> The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunity for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent, ethnic relations gradually eased and ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:03, 13 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 总之，清初的汉书翻译既非简单的“以夏变夷”，也非简单的“以夷变夏”，而是在翻译中着眼于满、汉之间的交流、沟通与互鉴，政治意涵与文化意涵并存。*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”②湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> In summary, the translation of The History of the Han Dynasty is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. The translation highlights the communication and mutual learning between Man minority and Han nationality. It also emphasizes the coexistence of political implications and culture implications. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:29, 13 October 2021 (UTC)<br /> <br /> <br /> In summary, the translation of Han History is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. It highlights the communication and the mutual learning between Man minority and Han nationality and emphasizes the coexistence of political implications and culture implications in its translation. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 清初的旗学教育与翻译人才培养：教材、课业与考课<br /> ——基于绥远城官学的考察*<br /> 摘要：旗学之兴系清初统治者重教政策的延续与发展。太祖和太宗年间，虽然旗学尚未创设，但文教与翻译之风渐行，以讲解汉籍译本作为教育旗人的手段由来已久，为嗣后设立旗学，开展旗学教育创造了条件。<br /> The Education of Banner studies and the training of translation talents in the early Qing Dynasty: textbooks, courses and examinations-based on the investigation of Suiyuan authority.<br /> Abstract: The prosperity of Banner studies reflects the continuation and development of the educational policy that the rulers attached importance to in the early Qing dynasty.<br /> During the reign of Emperor Taegu and Emperor Taejon, although the Banner studies had not yet been established, the cultural education and translation became popular. It has been a long time that the translation of Chinese books was used as a means to educate flag-bearers, which created conditions for the establishment of Banner studies’ education.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 自顺治朝设立国子监八旗官学，至康熙朝增设专门教育机构，雍正朝普及八旗教育，以及乾隆朝以后八旗教育由盛转衰，清初的旗学教育不仅提高了旗人的文化素质和官员处理政务的能力，而且提升了旗人的语言能力，培养了大量翻译专才。从一开始，旗学教育便明确地指向了翻译，不仅严格要求翻译教习的选拔与任用，而且也对翻译教材的使用、翻译课业的形式、翻译考课的等次，以及教习与学生的期满考核等，制定了具体章程。<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 总之，旗学教育既维护了满洲特色，又增进了民族交流，为解决国家治理对于翻译人才的需求做出了重要贡献。<br /> 关键词：旗学 翻译教育 教材 课业与考课 绥远城官学<br /> <br /> 清代的旗学教育始于顺治朝，但追根溯源与太祖朝以来的语言创制与教育密不可分。后金政权建立之前，女真族没有自己的文字，民间交往和官方往来只能通过蒙古语及其翻译进行。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 太祖创建后金政权伊始，便授意“巴克什”额尔德尼、噶盖等创建“无圈点满文”（老满文）。老满文的创建既方便了部民交流和公文书写，也使得政事记载和汉书翻译变得容易。在翻译的汉文典籍帮助下，如《论语》、《孟子》、《史记》和《资治通鉴》等，太祖得以学习汉族的思想精粹和政治观念。<br /> After the first emperor of the Qing Dynasty founded the jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han books. In the process of translating Chinese classics, such as The Analects of Confucius, Mengzi, Records of the Historian and ZiZhiTongJian, he was able to learn the ideological essence and political ideas of the Han people.<br /> --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:29, 12 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，太祖又令“颁经书以宏文教”，“尚骑射翻译以重国文”，通过“国文”、“骑射”巩固所谓民族之“本”，并通过“文教”、“翻译”提升旗人素质。[ 张廷玉等奉敕撰：《皇朝文献通考》，上海：鸿宝书局，1902年，第5435页。]语言创制的完成不仅使得旗人教育成为现实，也使得统治者试图在翻译中汲取汉族经验成为可能。<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《满文老档》中说，太祖曾命博布黑、萨哈廉等八人为八旗师傅，赐其“巴克什”称号，令其精心教习八旗子弟，要求“教之通晓者赏之”，而“弟子不勤学不通晓书文者罪之”，开启旗人教育之先例。[ 中国第一历史档案馆译注：《满文老档》，北京：中华书局，1990年，第1196-1197页。]太宗期间，旗人的学习和教育亦受重视。<br /> According to the 《Manchu script》, the emperor Taizu once appointed eight people, including Bo buhei and sahalian, as masters of the eight banners, and gave them the title of &quot;Baksh&quot;, so that they could carefully teach the children of the eight banners, and asked that&quot;&quot;If teach the disciples to understand, they will be rewarded&quot;, while &quot;If the disciples don't study hard and don't understand calligraphy, they will be punished&quot; which opening a precedent for Manchu's education. [translated note of China's first historical archives: old 《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] during the reign of Emperor Taizong, the study and education of Manchu were also valued.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:26, 13 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20211013_homework&diff=124562 2021-10-13T02:10:30Z

<p>Huang Zhuliang: /* 黄柱梁 Huáng Zhùliáng 国别 男 202120081493 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> ==陈静 Chén Jìng 国别 女 202020080595==<br /> <br /> 康、雍、乾三朝时期的汉书翻译及其文化统制意涵*<br /> 摘要：清代的汉书翻译是统治者了解、学习和接纳汉文化的重要途径。与清初文化政策的其它单元一样，如官修史书、国语骑射、思想控制等，汉书的翻译、刊刻与颁行也是清代中、前期诸帝治术的独特构成。<br /> On the Translation of ''the Book of Han'' and its Connotation of Cultural Controlling During the Kang-Yong-Qian Period of the Qing Dynasty(683——1796)<br /> Abstract: The translation of ''the Book of Han'' is the important approach for the governor to understand, study and accept the Culture of Han. Like other units of cultural policy in the early Qing Dynasty(Official History Books Policy, Manchu National Language and Ride Policy, Thought Control Policy, etc.), the translation, publication, and promulgation of ''the Book of Han'' were also unique components of the emperors' tactics in the middle and early Qing dynasties. --[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:51, 12 October 2021 (UTC)<br /> <br /> ==蔡珠凤 Cài Zhūfèng 日语语言文学 女 202120081477==<br /> <br /> 康、乾、雍三朝期间，汉书翻译规模不断扩大，主题日益丰富，目的更加明确，为满洲统治者走出“我族”意识，实现满、汉之间的文化接轨与观念沟通，建构并巩固满洲政权的治统与道统等，做出了重要贡献。汉书翻译的开展与推进源于特定的历史语境，与三朝统治者长期以来耽于汉籍，力主道德教化关系甚巨。自起始之日起，汉书翻译便被赋予德治与教化功能，其目的不是为了“以夷变夏”，或者“以夏变夷”，而是为了在满、汉之间进行交流、沟通与互鉴，政治意义与文化意涵并存。<br /> During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of &quot;my family&quot;, achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Taoism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been big on Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to &quot;change Foreign into Xia &quot; or &quot;change Xia into Foreign &quot;, but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 05:17, 12 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081478==<br /> <br /> 关键词：汉书翻译； 文化沟通； 治术； 治统； 道统<br /> 导论：清初翻译汉书，实有不得已的情由。满洲以少数族群统摄中原，虽然历代君主强调“敬天”、“法祖”，遵循历史经验，然而满洲文化除了“国语骑射”之外，整体简陋贫乏，因此欲从自身民族历史、文化中寻求借镜，必会遭遇不敷应用的困境。<br /> <br /> ==陈惠妮 Chén Huìnī 英语语言文学（英美文学） 女 202120081479==<br /> <br /> 为了在征服和统治过程中有效运用历史经验，并将其正当化与合法化，汉文化的撷取成为不二选择，而汉籍的翻译便是实现这一目的的重要手段。例如建元初年，太祖努尔哈赤称汗之后，即命大臣翻译汉籍，进讲汉文经史，以便了解汉族历史。继位的太宗皇帝更是性嗜典籍，披览弗倦，有着丰富的汉族历史知识，不仅深明《金史》与《三国志传（通俗演义）》等，认为二者使其耳目明快，而且接纳汉官建议，效法太祖命人翻译汉籍，并通过翻译吸收历史知识，将其运用至现实政治实践中，巩固并扩展政权的统治基础。<br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, the offspring of Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. Emperor Taizong who succeeded to the throne was even more addicted to classics. He had a wealth of historical knowledge of the Han nationality. He not only had a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., but also he believed that they both made his ears and eyes bright and clear so that he can accept the suggestions of Han officials, follow the example of Taizu's orders to translate Chinese Classics, absorb historical knowledge through translation, and apply it to practical political practice to consolidate and expand the ruling foundation of the regime.<br /> <br /> In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, Emporer Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. His son Emperor Taizong who succeeded to the throne was even more addicted to classics. He not only had a wealth of historical knowledge of the Han nationality and a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., in believing that they both made his ears and eyes bright and clear,but also he accepted the suggestions of Han officials to follow the example of Taizu's orders to translate Chinese Classics. And through absorbing historical knowledge,he applied it to practical political practice to consolidate and expand the ruling foundation of the regime.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:29, 12 October 2021 (UTC)<br /> <br /> ==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学 女 202120081480==<br /> <br /> 太宗对于汉书的翻译屡有训示，要求“读史致用”，翻译的书籍要么属于“勤于求治而国祚昌隆”者，要么则属于“所行悖道而统绪废坠”者，总之必须关乎朝政之要务。[1]9 ([1](清)鄂尔泰等.清实录·太宗文皇帝实录[Z].北京：中华书局，1985.）太宗之后，冲幼即位的顺治帝同样“嗜观史书”，并采纳大学士希福建议，效仿太宗“鉴古之心”，颁赐《辽》、《金》、《元》三史译本，以明政治之得失，民生之休戚，国家之治乱。[2]15-16<br /> <br /> The Taizong Emporer had his requirement to the translation of Han books that only books written by Emporer of keen intelligence and excellent judgment, or by Emporer who lost his country because of disobedience. All of them need to be related to affairs of state.[1]9 ([1](Qing)Eertai.Records of Qing Dynasty·Records of the Emperor Taizong[Z].Beijing：Zhonghua Publishing House，1985.）After Taizong，Shunzhi Emporer, who was given the position when was a child, intended to read history books and accepted grand secretary Xifu's advice to follow the example of Taizong Emporer . He recommended the translations of ''Liao'', ''Jin'', ''Yuan'', for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion.<br /> <br /> ==陈心怡 Chén Xīnyí 翻译学 女 202120081481==<br /> <br /> （[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）尤其是《资治通鉴》一书，顺治帝对其更是情有独钟，认为它有“考百代之是非”的成效。[2]1清初三帝之后，满汉交流日渐频繁，民族融合逐步加强，满洲文化长足发展，嗣后诸帝的汉文化态度随之变化。<br /> ([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds generations. <br /> [2]1 After the three emperors of the early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed rapidly. Henceforth the attitude of emperors changed accordingly. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:49, 12 October 2021 (UTC)<br /> <br /> ==程杨 Chéng Yáng 英语语言文学（英美文学） 女 202120081482==<br /> <br /> 但无论是何种变化，汉书翻译的事业却从未间断，通过翻译汉籍求明道致用的功心也从未革损。如康熙帝“性眈问学”，于听政之暇常取《六经》和《资治通鉴》等书译本，发而读之，以探求圣人之心、治道之切。雍正帝也通过阅读汉籍，论及传统正统论，尤其是其中的“承统之正”与“得国之正”的观点，以此为满洲政权建构统治的理论基础。乾隆帝即位之后，凭借其对于汉籍的熟读与精研，继续推行尊孔崇儒的政策，宣传汉族文化，通过道德学术实现传国久远的理想抱负。<br /> However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The merit of “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Such as Kangxi’s (emperor of Qing Dynasty) &quot;concerns of study&quot;. In his leisure time after handling issues of politics, he often takes the &quot;Six Classics&quot; and &quot;Comprehensive Mirror for Aid in Government&quot; and other translations, opens and then reads them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy, especially the view of &quot;the rightness of the succession&quot; and &quot;the rightness of the country&quot;, which is regarded as the theoretical basis for the construction and rule of the Manchuria regime. After Emperor Qianlong inherited the throne, he continued to carry out the policy of respecting the Confucianism, publicize the Han culture, and realize the long-standing ideal ambition of the country through moral scholarship.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 01:50, 13 October 2021 (UTC)<br /> <br /> ==丁旋 Dīng Xuán 英语语言文学（英美文学） 女 202120081483==<br /> <br /> 可以认为，清代的汉书翻译既是一种笼络的手段，也是一种治术的形式，其根本目的乃是建构、巩固并维护满洲政权的正当性。一、清初汉书翻译述要 鉴于文献所限，清初翻译汉书的准确数字，难以查考。特别是太祖、太宗两朝时期，汉书翻译的具体情况尤难统计。<br /> <br /> <br /> It can be considered that the translation of Han books is one means of unifying as well as the form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. 一. Han books translation in the early Qing dynasty was confined to the literature and it is hard to examine the accurate figures of it. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of Han books translation is critically difficult to reckon.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:34, 12 October 2021 (UTC)<br /> <br /> ==杜莉娜 Dù Lìnuó 英语语言文学（语言学） 女 202120081484==<br /> <br /> 但从《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》和《清代内府刻书目录解题》等文献记载情况看，顺、康、雍、乾四朝官方刊刻的汉书满文译本共计五十三种。其中，除去既有满文本，又有满汉合璧本的《三国志（通俗演义）》和《大学衍义》，以及刊刻次数在两次及以上的满文本《诗经》、满汉合璧本《孝经（御制翻译孝经）》，以及满汉合璧本《潘氏（通鉴）总论》等，汉籍满文译书实为四十七种。以朝代统计，则分别是： 顺治朝九种：《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》；<br /> However, from the record of literature such as The General Catalogue of Rare and Ancient Books in The National Palace Museum, The World Bibliography of Manchu Literature, The National Union Catalogue of Books and Reference Materials of Manchu and The Bibliography for the Interpretation of Titles of the Engraving Books of the Imperial Storehouse in Qing Dynasty, translation of Chinese books by Manchu that officially engraved by the four dynasties of Emperor Shunzhi, Emperor Kangxi, Emperor Yongzheng and Emperor Qianlong add up to fifty-three. Among these books, besides Manchu or the Chinese-Manchu bilingual The Romance of the Three Kingdoms and Interpretation of The Great Learning, the Manchu script The Book of Songs that was printed more than twice, the bilingual The Book of Filial Piety(made by the emperor order) , the bilingual The General Instruction From Pan Rong and so on, translation of Chinese books by Manchu actually add up to forty-seven.According to statistics of dynasties, they include nine books in the reign of Shunzhi: History of the Liao Dynasty, History of the Jin Dynasty , History of the Yuan Dynasty, The Sermon of the Hongwu Period, The Romance of the Three Kingdoms, The Book of Songs,Book for Loyalty, The Book of Filial Piety(translated by Asitan) and Books on the Art of War.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 19:23, 12 October 2021 (UTC)<br /> <br /> ==付红岩 Fù Hóngyán 英语语言文学（英美文学） 女 202120081485==<br /> <br /> 康熙朝十二种：《纲鉴汇纂》、《大学衍义》、《日讲四书解义》、《日讲书经解义》、《日讲易经解义》、《御选古文渊鉴》、《资治通鉴纲目》、《黄石公素书》、《醒世要言》、《潘氏（通鉴）总论》、《菜根谭》和《薛文清先生要语》； 雍正朝五种：《孝经集注》、《小学合解》、《小学》及《四体翻译心经》；④ 乾隆朝二十二种：《日讲春秋解义》、《御制翻译四书》（鄂尔泰等奉敕译，满文本，乾隆六年）、《御制翻译四书》（乾隆皇帝敕译，满汉合璧本，乾隆二十年）、《御制翻译书经集传》、《御制翻译周易》、《御制翻译诗经》、《御制翻译名义集》、《御制大悲心忏法仪轨经》、《大藏经全咒》、《御制楞严经》、《御制翻译礼记》、《御制翻译春秋》、《心经》、《大藏经》、《御制翻译孝经》、《翻译潘氏（通鉴）总论》、《般若波罗蜜多心经》、《御译大云轮请雨经》、《吉祥偈》、《佛说四十二章经》、《金刚般若波罗密多经》及《沐浴经》。<br /> <br /> ==付诗雨 Fù Shīyǔ 日语语言文学 女 202120081486==<br /> <br /> 上述译本中，虽然《三国志（通俗演义）》和《大学衍义》分别于顺治七年、康熙十一年刊印两次，但各自的底本相同，区别只在于一次为满文本，另一次则为满汉合璧本。此外，《孝经》曾于顺治、康熙、雍正朝各刊刻一次，但底本各不相同，其中顺治年间的刊行本为阿什坦译本、康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，只是注明“雍正皇帝敕译”。值得注意的是，虽然世祖顺治帝笃信佛教，论佛谈法，但从现有文献看，未见有顺治朝翻译的汉文经书，反倒是禁教严厉的高宗时期，翻译汉文经书多达九部，其中缘由，值得深思。<br /> In above-mentioned translations, although “Records of the Three Kingdoms” and “Daxue yanyi” were published twice in the seventh year of Shunzhi and the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, “the Classic of filial piety” was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth nothing that although the emperor Shunzhi believed in and advocated Buddhism ,there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when religions were strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons of this are worth considering. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:25, 11 October 2021 (UTC)<br /> <br /> In the above-mentioned translations, although ''Records of the Three Kingdoms'' and ''Daxue yanyi'' were published twice in the seventh year of Shunzhi and in the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial Piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth noting that although the emperor Shunzhi believed in and advocated Buddhism, there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when Buddhism was strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons for this are worth pondering.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:07, 12 October 2021 (UTC)<br /> <br /> ==高蜜 Gāo Mì 翻译学 女 202120081487==<br /> <br /> 尤其值得关注的是《诗经》与《孝经》的满文译本。以《诗经》为例，该书翻译成书后，顺治帝曾为其亲制序文，赞誉该部作品意旨深厚，能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。更可以敦厚人伦，端正教化。”[3]72-73（[3]叶高树.清朝前期的文化政策[M].台北：稻乡出版社，2002.）<br /> <br /> The Chinese-Manchu translation of ''The Book of Songs'' and T''he Classic of Filial Piety'' calls for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve human relations and correct moral cultivation.” [3]72-73（[3]Ye Gaoshu. Cultural policies in early Qing dynasty [M].Taipei：Dao Xiang press，2002.）--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 13:57, 12 October 2021 (UTC)<br /> <br /> ==宫博雅 Gōng Bóyǎ 俄语语言文学 女 202120081488==<br /> <br /> 从教化的角度思考《诗经》的翻译，既是顺治帝本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种被动调整。正如顺治九年进士、刑科给事中阿什坦担心的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> <br /> <br /> Thinking about the translation of The Book of Songs from the perspective of enlightenment is not only Shunzhi Emperor's self-conscious awareness, but also a passive adjustment made by the rulers headed by Shunzhi when they were faced with the popularity of tares officer novels and the manchurian people competing in translation. Just as Ashtan-Jinshi in the Shunzhi period of nine years in the Criminal Section for things was worried: scholars resolve, should take sages as their example of study, and take classics and history as main aspect.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==何芩 Hé Qín 翻译学 女 202120081489==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> , while the other kinds of books which are of no benefit should be discarded. In this way, scholars might achieve positive results in academy and get rid of evil thoughts. I have noticed much falsifying and obscenity among the books translated into Manchu language. I am afraid that those books of no good can be prevailing and contagious, eroding people’s thinking.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:12, 12 October 2021 (UTC)<br /> <br /> Besides, other kinds of books with profitless words all should be discarded. Hence scholars can almost do increasingly better in their scholastic attainment, and evil thoughts disappear. Recently, I have noticed that among translated books in Manchu, there are many novels with bestial words, not only useless, but also easily imputing negative thoughts if they prevail.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 00:44, 13 October 2021 (UTC)<br /> <br /> ==胡舒情 Hú Shūqíng 英语语言文学（语言学） 女 202120081490==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）阿什坦认为，读书必以经史为要，摒弃杂书，尤其是污言秽语之书。<br /> <br /> Moreover, the old maxims of sages are studied in detail everyday, but people still fear that they can’t approach that height. Why should we employ our time in useless places? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thinks we should choose classics and history to read rather other books, especially those with bestial words.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:09, 12 October 2021 (UTC)<br /> <br /> As for the maxims from ancient sages, people studied them everyday in detail but still worried they couldn’t comprehend, so why should they do worthless work? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thought people would read classical books and get rid of informal books especially those with bestial words.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:17, 12 October 2021 (UTC)<br /> <br /> ==黄锦云 Huáng Jǐnyún 英语语言文学（语言学） 女 202120081491==<br /> <br /> 因此，他奏请皇上对旗人读书严加限制，要求嗣后翻译书籍只应针对“关圣贤义理，古今治乱之书”，对于“此外杂书秽言”，则“概为禁饬，不许翻译”。[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）正是缘于这样的认识，《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》和《太公家教》等被陆续译成。<br /> <br /> Therefore, he presented a proposal to the dominator that a restriction on Qi people’s education should be made. He also claimed that people could only translate those books about men’s virtue and dominator’s pacification, while those informal books with bestial words should be banned. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of comprehension, the Great Learning, the Middle Way, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:00, 12 October 2021 (UTC)<br /> <br /> Therefore, he presented a proposal to the emperor that a strict restriction on Qi people’s education should be made which allowed people to translate books about men’s virtue and dominator’s pacification and prohibited translations of informal books with foul language. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of awareness, the Great Learning, the Doctrine of the Mean, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 12 October 2021 (UTC)<br /> <br /> ==黄逸妍 Huáng Yìyán 外国语言学及应用语言学 女 202120081492==<br /> <br /> 顺治帝对于《孝经》的翻译亦甚重视，曾亲自撰写《御注孝经》，令儒臣博采群书，加以论断，编纂《孝经衍义》。顺治帝指出，自古治平天下，莫大于孝，而《孝经》立意正大，“孝”更是“五常百行之原”，如不能取古人言行，将其推广，则不足以彰显其义，同时也与其本人“以孝治天下”的愿景相悖。[2]1-2;[5]140-141（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）<br /> <br /> <br /> Emperor Shunzhi also attached great importance to the translation of The Classic of Filial Piety for which he once wrote the notes himself. Moreover, he ordered the Confucian officials to evaluated this book and compiled The Extended Explanation of The Classic of Filial Piety according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that The Classic of Filial Piety embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.Records of Qing Dynasty •Records of the Emperor Shizhi[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:06, 11 October 2021 (UTC)<br /> <br /> ==曾俊霖 Zēng Jùnlín 国别 男 202120081493==<br /> <br /> （[5]宋德宣.满族哲学思想研究[M].沈阳：辽宁大学出版社，1994.）顺治年间翻译的其它汉文典籍，如《洪武宝训》、《表忠录》、《诗经》与《孝经》等，也各具代表性。以《洪武宝训》为例，该书系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针。顺治三年三月，《洪武宝训》完成满文翻译，成为清朝入关后的首部汉籍译作，顺治帝对此极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王钦命汉官代笔，以世祖名义制作序文，颁行全国。<br /> <br /> ==黄柱梁 Huáng Zhùliáng 国别 男 202120081493==<br /> <br /> 世祖认为，历代贤君莫如洪武，希望通过翻译此书，学习中原汉族王朝正统，巩固满清统治，所谓“彝宪格言，深裨治理”，即是此书翻译目的之体现。[2]1（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）二、康熙朝的汉书翻译。康熙朝的汉籍翻译可分为两部分：一部分为整理、刊行前朝译本；另一部分则着手翻译其它各类汉文书籍。<br /> <br /> As far as Emperor Shitzu of Qing Dynasty concerned, Each emperor in Chinese history is not so sagacious as Taitzu(Emperor ''Hongwu'') of Great Ming Empire, so, he hopes that by translating ''Hongwu Baojian'', the orthodox tradition and customs of all dynasties created by the Han ethnic groups in the Middle part of China can be studied and acquired, the goal, which is to consolidate of the newly born dynasty, can be achieved. The purpose of translating ''Hongwu Baojian'' is that Emperor Shunzhi thinks that it can &quot;refresh the country and make great contributions to his ruling.&quot;<br /> [2]1([2](Qing) E Ertai et al., ''the Imperial Archives of Emperor Shitzu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985.)<br /> <br /> II. The Translation of Books Created by Han Ethnic Group in the Period of Kangxi(1661-1722)<br /> The translation of Books created by Han ethnic group in the Period of Kangxi(1661-1722) caan be divided into two parts: the first is neaten, print and publish the former translated version; the second is setting about translating other books written by Han Character.<br /> <br /> ==金晓童 Jīn Xiǎotóng 202120081494==<br /> <br /> 其中，前者如《纲鉴汇纂》（康熙三年）、《黄石公素书》（康熙四十三年）和《潘氏（通鉴）总论》（康熙四十六年）等，后者则如《大学衍义》等，数目更多。康熙十一年，翰林院掌院学士兼礼部侍郎傅达礼翻译《大学衍义》成书，次年进呈皇帝，获太皇太后和圣祖嘉奖。孝庄太皇太后在亲览傅礼达《大学衍义》译本后，大赞此书“法戒毕陈，诚为且要”，并对康熙帝钦命儒臣翻译、刊刻、颁赐此书给诸臣，予以充分肯定。[6]82<br /> Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoisme in the 43th year of emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:24, 12 October 2021 (UTC)<br /> <br /> ==邝艳丽 Kuàng Yànl 英语语言文学（语言学） 女 202120081495==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）《大学衍义》译毕后，康熙帝又在康熙十六年、十九年、二十二年，分别命人将《四书》、《五经》等的经筵讲义加以刊印，先后集成《日讲四书解义》、《日讲书经讲义》和《日讲易经讲义》。这些讲义虽不是直接译自清代以前的汉文典籍，然而作为阐释经典的作品，也经历了由汉文翻译成满文的过程，且书中又将原典逐字逐句译出，故仍然属于汉籍翻译的范畴，对高宗年间的儒家经典重译也产生了重要、深刻的影响。<br /> <br /> ==李爱璇 Lǐ Àixuán 英语语言文学（语言学） 女 202120081496==<br /> <br /> 与此同时，康熙帝即位后，也缵述世祖遗绪，命儒臣编纂《孝经衍义》，只是由于该书达一百卷之多，篇帙繁复，读者未必领会周全，因而康熙帝钦命专译其经文，以利读者习诵。康熙帝对汉书翻译的重视也体现在《通鉴纲目》的翻译上。据《康熙起居注》中载，康熙帝耽于《资治通鉴》，自二十四年起便对《资治通鉴》、《资治通鉴纲目》（又名《通鉴纲目》）、《纲目大全》三书“以硃笔亲加点定”，不但将书中错误悉数改正，而且对缺失者也加以增补。[6]1339-1340<br /> At the same time, after Emperor Kangxi ascended the throne, he also inherited and reported the meritorious deeds of Emperor Qing Shi Zu and ordered Scholar-Officials to compile the ''Classic of Filial Piety''. However, the readers may not understand it well because there are as many as 100 heavy and complicated volumes. Therefore, Emperor Kangxi ordered experts to translate the scriptures for the benefit of the readers. Emperor Kangxi's attention to the translation of Chinese books is also reflected in the translation of the ''Compendium of History as a Mirror''. According to the ''Records of Emperor Kangxi’s Daily Activities'', Emperor Kangxi devoted himself to ''History as a Mirror''. Since the 24th year in the period of Emperor Kangxi, Emperor Kangxi “had used the Chinese brush with cinnabar ink to revise” the three books, the ''History as a Mirror'', the ''Compendium of History as a Mirror'', and the ''Compendium'', not only corrected all the errors in the book, but also supplemented the missing ones. [6]1339-1340--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:06, 12 October 2021 (UTC)<br /> <br /> ==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学） 女 202120081497==<br /> <br /> （[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）而康熙帝对于《通鉴纲目》的关注尤甚，达到了“循环披览，手未释卷”的程度。[7]2-3（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so concerned about ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:22, 12 October 2021 (UTC)<br /> <br /> <br /> <br /> ([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so fond of ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:22, 13 October 2021 (UTC)<br /> <br /> ==李姗 Lǐ Shān 英语语言文学（英美文学） 女 202120081498==<br /> <br /> 故此，康熙三十年，圣祖命阿什坦之子，翻书房总裁和素将《通鉴纲目》译文满文，由武英殿内府刊刻，该译本现存于中国民族图书馆，共三十册（三函），虽然内容上并不完整，但仍然包含了《资治通鉴纲目》（朱熹）、《订正通鉴纲目前编》（南轩），以及《续资治通鉴》（商辂）等三部作品的基本内容。难得的是，该部汉籍的满文译本曾入选第四批《国家古籍珍贵名录》（编号：11326），可见其在翻译史、满语史乃至中国史上的重要地位。康熙年间，除翻译汉文经、史外，也编译汉书，如《御选古文渊鉴》的编译等，即属此类。<br /> <br /> Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''TongJian of Materia Medica'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 vomumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''History as a Mirror''(by Zhu Xi), ''Revised Prequel of TongJian of Materia Medica'' (by Nan Xuan) and ''The Sequel of History as a Mirror''(by Shang Lu). What's worth noting is that, this translated script was once selected into the fourth batch of ''National Rare Catalogue of Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the history of Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:16, 13 October 2021 (UTC)<br /> <br /> ==李双 Lǐ Shuāng 翻译学 女 202120081499==<br /> <br /> 《御选古文渊鉴》由康熙九年进士徐乾学编注，全书共六十四卷选文，收录时间自春秋至宋末，偏重于先秦、两汉古文，以及唐宋八大家散文。关于《御选古文渊鉴》的缘起，《康熙帝御制文集》中有详细记载，概言之便是康熙帝常思“文以载道”，认为文章之事源远流长，所谓“今古错综，盛衰或通于千载，损益无关于一朝”，因而命儒臣选辑“辞义精纯，可以鼓吹《六经》者，汇为正集”，“间有瑰丽之篇，……则列之别集”，而“旁采诸子，录其要论，以为外集。”[7]17-18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）<br /> <br /> ==李文璇 Lǐ Wénxuán 英语语言文学（英美文学） 女 202120081500==<br /> <br /> 按照康熙帝自己的设想，该书的编纂着眼于“文治”，使帝王之道“大化以成”，而圣贤之业“性功以备”，既强调“质文互用”，又强调“博约并施”。[7]18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）康熙二十四年，该书先以汉文刊印，两年后又以满文翻译成书，由内府刊刻。<br /> <br /> According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus on governing the country by “civil affairs”. In this way, the comprehensive ability of the emperor can be improved, while saints’ career should be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:38, 12 --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:42, 12 October 2021 (UTC)October 2021 (UTC)<br /> <br /> ==李雯 Lǐ Wén 英语语言文学（英美文学） 女 202120081501==<br /> <br /> 《御选古文渊鉴》的编译对于康熙朝的汉籍翻译影响甚大。以此书为界，康熙朝的汉籍翻译在前后两个阶段中，对于对象的选取有着明显不同的诉求。其中，前一阶段的翻译文本多与《四书》、《五经》及宋代以前的作品有关，仅有《纲鉴汇纂》（达海等译）一部涉及前明，而康熙中、后期之后，由明代儒士作品翻译的情况明显增多，如吕坤的《醒世要言》、洪应明的《菜根谭》，以及薛瑄的《薛文清先生要语》等。<br /> The compilation of The Selection of Ancient Classics had a great influence on the translation of books in the Kangxi Dynasty. Taking it as a boundary, the translation in the Kangxi Dynasty had obviously different demands on the selection of objects in the two stages. For example, the translation before the compilation of The Selection of Ancient Classics was related to works before Song Dynasty,like The Four Books and the Five Classics .Only Gang Jian Hui Zuan ( translated by Daihai,etc) talked about the former Ming Dynasty. However, in the middle and late Kangxi Dynasty, works translated by talents of Ming Dynasty increased greatly, such as Xing Shi Yao Yán translated by Lv Kun,Cai Gen Tan translated by Hong Yingming and The Words of Xue Wenqing translated by Xue Xuan.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:38, 12 October 2021 (UTC)<br /> <br /> ==李新星 Lǐ Xīnxīng 亚非语言文学 女 202120081503==<br /> <br /> 虽然如此，但康熙一朝的翻译目的并无明显改变，仍以劝善除恶、裨益治道者为先。<br /> 三、雍正朝的汉书翻译。雍正年间，汉籍翻译与出版仍在发展，但种类与数量和康熙朝比稍嫌单调、稀少。之所以如此，与雍正年间的政治形势不无关联。雍正二年，朝廷颁布《朋党论》和《雍正上谕》，暴露出统治集团内部的激烈斗争。<br /> <br /> Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern. Third, the translation of Han books from the Zheng Dynasty. During the Yu Zheng years, Han translation and publishing are still developing, but the type and quantity and Kangxi Dynasty than slightly monotonous, rare. The reason for this is not unrelated to the political situation in the Yu Zheng dynasty. In the second year of Yongzheng, the imperial court issued The Treatise on Cliques and the Encyclical of Yongzheng, which revealed the fierce struggle within the ruling cliques.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:00, 12 October 2021 (UTC)<br /> <br /> ==李怡 Lǐ Yí 法语语言文学 女 202120081504==<br /> <br /> 同年，世宗又对圣祖“上谕十六条”进行演绎和注解，并与后者一道合成《圣谕广训》，由武英殿刊刻，颁行天下，以加强伦理道德教育。不久之后，朝廷遵圣谕又相继颁布《上谕八旗》和《上谕旗务议复》，表明雍正帝急欲加强皇权统治，削弱王公旗主权势。正是这样的政治环境，给汉籍的翻译施加了限制。<br /> In the same year, King Sejong also interpreted and annotated the 16th Encyclical of Sage Patriarch, and together with the latter, compiled the Encyclical Instruction, which was printed in the Hall of Martial Valor and presented to the world to strengthen moral education. Soon after, the imperial court in compliance with the encyclical and issued the ''&quot;Encyclical Eight Banners'' and ''Encyclical Banner Affairs Review'' , indicating that Emperor Yongzheng was anxious to strengthen the imperial rule, weaken the sovereign potential of the royal banner. It is this political environment that imposes restrictions on the translation of Chinese books.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 11:07, 12 October 2021 (UTC)<br /> <br /> In the same year, Shizong emperor also interpreted and annotated the ''Sixteen Encyclicals'' of emperor Taizu. Then they compiled the ''Encyclical Instructions'' together, which was printed in the Hall of Wuying and presented to the country to strengthen moral education. Soon after, the imperial court in compliance with the command of emperor issued the ''Encyclical of Eight Banners'' and ''Encyclical Review on Banner Affairs'', indicating Emperor Yongzheng's anxiety to strengthen the imperial rule and weaken the power of the royal banners. It is this political environment that imposes restrictions on the translation of Chinese classics.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:20, 12 October 2021 (UTC)<br /> <br /> ==刘沛婷 Liú Pèitíng 英语语言文学（英美文学） 女 202120081505==<br /> <br /> 雍正朝汉书翻译的单调与稀少还有另外一个原因，那就是翻译人才的相对紧缺。众所周知，清初之际，政府对于翻译的重视不只是体现在语言学习和公文的处理上，也体现在官修书籍的翻译与编纂上。例如，自雍正五年开始修纂，乾隆三十七年成书的《八旗通志》，作为研究满洲贵族特权和司法特权，以及旗地旗产制度的重要文献，便被翻译成蒙语。<br /> There was another reason for the monotony and scarcity of translation in Yongzheng dynasty, that is, the relative shortage of translation talents. As we all know, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For example, the ''General Annals of Eight Banners'' compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, was translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges, as well as the system of banner land and banner property.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:59, 12 October 2021 (UTC)<br /> <br /> ==刘胜楠 Liú Shèngnán 翻译学 女 202120081506==<br /> <br /> 另一部记录蒙古、回部等部落如何归附清朝，并跟随努尔哈赤及其继承者建国立业的《蒙古回部王公表传》，也被译成满文。这些书籍的翻译先由理藩院或内阁实录馆奏呈皇帝，获准后再从理藩院各司中抽调“笔帖式”，或从其它内阁机构中征调翻译人员，按相关规定与程序加以完成。然而，尽管清朝建国以来，朝廷对于翻译人员的数量要求有所增加，但直到顺治和康熙年间，兼通满、蒙两种语言的八旗族人尚能满足朝廷需求，可雍正在位期间，情形随之变化，出现了译员不足的局面。雍正帝曾说：<br /> Another book, ''The Biography of Emperor of the Mongolian and Uighur Tribes '', was also translated into the Manchu script. This book recorded how Mongol, Uyghur and other tribes attached to the Qing Dynasty, and followed Nuerhachi as well as his successors to establish a state. The translation of these books was first presented to the emperor by Court of Colonial Affairs or Cabinet Record Hall. After approval, the “bithesi” transferred from each department of the Court of Colonial Affairs, or translators recruited from other cabinet institutions completed them in accordance with relevant regulations and procedures. However, although the imperial court’s demand for the number of translators had increased since the founding of the Qing Dynasty, people among the Eight Banners who had a good command of Manchu and Mongolian couldn’t meet the needs of the court until the Emperor Shunzhi and Emperor Kangxi Period. But, during the reign of Emperor Yongzheng, the situation changed and there was a shortage of translators. Emperor Yongzheng once said:--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==刘薇 Liú Wēi 国别 女 202120081507==<br /> <br /> 近见蒙古旗分能蒙古语言翻译者甚少, 沿习日久则蒙古语言文字必渐至废弃。应照考试清文翻译例考试蒙古翻译, 取生员 、举人 、进士以备理藩院之用。 ……如此则蒙古旗分之人益加鼓励勤学, 蒙古语言文字不至废弃, 而理藩院亦收得人之效矣。[8]203<br /> <br /> Recently, there are few people who can translate Mongolian in Mongolia,Along with it for a long time, the Mongolian will gradually be obsoleted. The Mongolian translation should be tested refering to the Qingwen translation examination,and students(who is studying in Imperial College and other places in the feudal imperial)、Juren(successful candidates in the imperial examinations at the provincial level) and Jinshi(successful candidates in the highest imperial examinations) should be selected to the court of Colonial Affairs. ……In this way, the Mongols will be encouraged to study harder, the Mongolian language and characters will not be abandoned, and the court of Colonial Affairs will also recuit talents. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:42, 11 October 2021 (UTC)Liu Wei<br /> <br /> Recently, few Mongols could do Mongolian-Chinese translation, as a result of which the Mongolian would gradually be obsoleted in a time. The Mongolian-Chinese translation should be tested just as the Manchu-Chinese translation to admit xiucai, juren and jinshi, those who have passed the exam at the county, provincial and the highest level respectively, into the Lifan Court, the highest authority on affairs of national minorities. ……Thus, the Mongols would be encouraged to learn more, the Mongolian not abandoned, and the Lifan Court recruiting talents. [8]203--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:38, 12 October 2021 (UTC)<br /> <br /> ==刘晓 Liú Xiǎo 英语语言文学（英美文学） 女 202120081508==<br /> <br /> （[8]中国第一历史档案馆.雍正朝汉文谕旨汇编[Z].桂林：广西师范大学出版社，2008.）为解决此困局，雍正帝即位之初即敕令朝廷各部院衙门分别采取措施，在八旗蒙古人中培养翻译人才。如1723年，即雍正元年，皇帝诏谕八旗蒙古各部建立官学，并命理藩院与吏部考录通晓蒙语者，允许其“考试笔帖式补用”。[9]243<br /> <br /> ([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, the first year under the reign of Yongzheng, the emperor ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243<br /> <br /> <br /> ==刘越 Liú Yuè 亚非语言文学 女 202120081509==<br /> <br /> 雍正六年，吏部经过议复，同意了理藩院尚书特古忒的意见，认为今后理藩院中专门负责蒙古事物的官员，必须懂得蒙古文。同时，吏部将会同理藩院，在蒙古各部官学中选拔通晓满、蒙语言的学生和监生，充任翻译工作，“以各部院蒙古笔帖式，换次补用”。[9]290以上诸种虽就蒙古语译员而言，但满、汉之间的翻译亦与此同，由此造成了汉籍满译的相对颓势。<br /> The 6th year Yongzheng ruling period（1728）,after the discussion， the Ministry of Personnel agreed with the opinion of Tegute, the minister of court of Colonial Affairs， that the officials in charge of Mongolia affairs in the court of Colonial Affairs must know Mongolian language in the future. At the same time, the Ministry of Personnel will work with the court of Colonial Affairs to select students and supervisors who are familiar with Manchu and Mongolian languages from various Mongolian ministries and schools to serve as translators. [9]290 Although the above types of Mongolian translators are concerned, the translation between Manchu and Chinese is the same, resulting in the relative decline of Chinese manchu translation.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:19, 13 October 2021 (UTC)<br /> <br /> ==刘运心 Liú Yùnxīn 英语语言文学（英美文学） 女 202120081510==<br /> <br /> 四、乾隆朝的汉书翻译。乾隆朝期间，汉字书籍的翻译与顺、康、雍三朝多有类似，所译作品大体分为两类：一类为儒家经典，另一类为佛教典籍。乾隆帝认为，经义之教可以启迪人心，其翻（重）译虽然废时耗工，但仍属必要。<br /> <br /> Fourth, the translation of Han books during the reign of Qianlong Emperor. During his administration, the translations of Han books share great similarities with those produced when Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor were in control. The translations comprise two categories: one is the Confucian classics and the other is sutras. Qianlong Emperor believed that despite the considerable time and effort required in the process, translation (retranslation) is necessary for the teachings of classics could enlighten the people.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:10, 12 October 2021 (UTC)<br /> <br /> 4. The translation of Han books during the reign of Qianlong Emperor. <br /> During Emperor Qianlong' s administration, translations of Han books shared great similarities with those produced in the reign of Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor. The translations included two categories: the Confucian classics and Buddhist sutras. Qianlong Emperor believed that despite a great deal of time and effort was required in the process, translation (retranslation) of classics is still necessary, for which could enlighten people.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==罗安怡 Luó Ānyí 英语语言文学（英美文学） 女 202120081511==<br /> <br /> 以《御制翻译四书》为例，该书由大学士鄂尔泰奉敕在厘定满文本《日讲四书解义》的基础上纂成，于乾隆六年由武英殿首次刊刻，后又于乾隆二十年刊刻满、汉合璧本。关于该书翻译的动机，《御制翻译四书·序》中有着明确的记载：朕于御极之初，命大学士鄂尔泰重加厘定，凡其文义之异同，意旨之深浅，语气之轻重，稍有未协者，皆令更正之。然抑扬虚实之间，其别甚微，苟不能按节揣称，求合于毫芒，而尽祛其疑似，于人心终有未慊然者。<br /> <br /> Let' s take the example of ''Royal Translation of the Four Books''. By Ortai the grand secretary on emperor' s demand, This version was compiled based on the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu. It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.<br /> The motivation of translating this book was clearly recorded in its iintroduction: After acceded to the throne, I ordered Ortai the grand secretary to review the translation. Consulted the source text and the formal translation, there should be some corrections for the reorganized one to divergences in meaning, differences in implication and changes in tone. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> ==罗曦 Luó Xī 英语语言文学（英美文学） 女 202120081512==<br /> <br /> 几暇玩索，覆检旧编，则文义、意旨、语气之未能吻合者，仍不免焉。乃亲指授翻译诸臣，参考寻绎（yì），单词只字，昭晰周到，无毫发遗憾而后已。[10]（[10]清高宗敕译.御制翻译四书·序[M].清乾隆二十年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）<br /> <br /> <br /> <br /> After being thought over and checked by my retrieving some old references，those versions which were incongruous in meaning、theme and tone still need further improvement.Thus，I ordered and instructed official translators in person，searching many references and considering words over and over again，not getting it done until every word being perfect.【10】（10）translated by Gao Zongchi in Qing dynasty.Made by emperor and drawed from four translation books·the first version【M】.The complied version from the palace of Wu Ying in the twentieth year of Qian Long，blank page number. Tai Bei：National imperial Palace.）<br /> <br /> ==马新 Mǎ Xīn 外国语言学及应用语言学 女 202120081513==<br /> <br /> 由此可见，鄂尔泰奉敕进行厘定，目的是为了确保译文准确，使译文和原文在“文义”、“意旨”和“语气”上保持一致。乾隆三十三年，高宗敕译《诗经》，共八卷四册，亦由武英殿刊刻。然而，与《御制翻译四书》追求译文精准不同，《御制翻译诗经》则别有目的。<br /> <br /> It can be seen that the reason why Eertai was ordered by the Emperor to adjust the translation was to make it and the original text consistent in terms of &quot;textuality&quot;, &quot;intention&quot; and &quot;tone&quot;. In the 33th year of Qianlong's reign, Emperor Gaozong had commanded to translate ''The Book of Songs'' consisted of eight volumes and four books, which was also published and engraved by Hall of Martial Valor. ''The Translation of The Book of Songs by Imperial Order'', however, had a different purpose compared with ''The Translation of The Four Books by Imperial Order'' which pursued the accuracy of translation.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:40, 12 October 2021 (UTC)<br /> <br /> Another version: <br /> It can be seen that Ertai, the famous minister in Qing Dynasty, was ordered by the Emperor to collate and stipulate translation criteria, with the aim of ensuring the accurate translation, so as to keep it consistent with the original text in terms of “textuality”, “intention” and “tone”. In 1768, the 33rd year under the reign of Qianlong, the Emperor Gaozong gave the command to translate ''The Books of Songs'' into 8 volumes and 4 books, which were printed and published in the Hall of Martial Valor. ''The Translation of The Books of Songs by Imperial Order'', however, had different purposes, compared with ''The Translation of The Four Books by Imperial Order'' whose emphasis was put on the precision of translation. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:45, 12 October 2021 (UTC)<br /> <br /> ==毛雅文 Máo Yǎwén 英语语言文学（英美文学） 女 202120081514==<br /> <br /> 《御制翻译诗经·序》中说：是经于世祖章皇帝顺治十一年译定初本，体裁已备。阅时兹久，凡《清文鉴》所未赅（gāi）皙者，参采新定国语，侔（móu）揣务极精详。因命分册籖（qiān）题，几馀复为折衷是正。[11]<br /> <br /> It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that the original translation of ''The Books of Songs'' whose genres were comprehensive was finished in 1654, the eleventh year under the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:05, 12 October 2021 (UTC)<br /> <br /> ==毛优 Máo Yōu 俄语语言文学 女 202120081515==<br /> <br /> （[11]清高宗敕译.御制翻译诗经·序[M].清乾隆三十三年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）上文中提及“是经”（即《诗经》）的初次翻译，即顺治十一年的顺治帝敕译本，该译本共二十卷二十册，由内府刊刻。然而，自顺治至康熙，满文的字词和语法等已经发生一定变化，用以规范满、汉文互用的辞书相继问世，这一点既给满语学习注入了活力，也给汉书翻译及其重新厘定提出了要求与条件。<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, since the Shunzhi to Kangxi, the words and grammar of Manchu has undergone certain changes to regulate the use of Manchu and Chinese dictionaries came out one after another, this point both to the Manchu language learning injected vitality, but also to the Chinese translation and its re-definition of the requirements and conditions.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 07:21, 12 October 2021 (UTC)<br /> <br /> ([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, from Shunzhi to Kangxi, the words and grammar of Manchu had undergone certain changes. To regulate the mutual-use of Manchu and Chinese dictionaries came out one after another, which not only invigorated Manchu language learning, but also put forward requirements and conditions for the Chinese literature translation and its re-definition. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:15, 13 October 2021 (UTC)<br /> <br /> ==牟一心 Móu Yīxīn 英语语言文学（英美文学） 女 202120081516==<br /> <br /> 如康熙九年，正黄旗教习廖纶玑翻译（明）张自烈所撰《正字通》。康熙二十二年，沈启亮修成《大清全书》（实际是满汉词典），该书的修纂加深了人们对于满字的认识，也使学者更易明辨翻译之理。康熙四十五年，正白旗人桑格翻译《满汉同文分类全书》。<br /> <br /> For instance, Liao Lunji, a tutor of Pure Yellow Banner, translated Zheng Zi Tong written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign period, Shen Qiliang accomplished The Great Qing Encyclopedia( actually, The Dictionary of Chinese and Manchu Language), which had deepened people’s understanding of Manchu characters and helped scholars to distinguish the theories and methods of translation. In the forty-five year of Kangxi period, Sanger from Pure White Banner translated A Classification Book of Manchu and Chinese Identical Texts.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:04, 12 October 2021 (UTC)<br /> <br /> For instance, in the ninth year of Kangxi reign, Liao Lunji, a tutor of Pure Yellow Banner, translated ''Zheng Zi Tong'' written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign, Shen Qiliang accomplished ''The Great Qing Encyclopedia''( actually, a dictionary of Chinese and Manchu ), which had deepened people’s understanding of Manchu characters and helped scholars to discern the theories and methods of translation. In the forty-fifth year of Kangxi period, Sanger from Pure White Banner translated the ''Manchu-Chinese Bilingual Classification Dictionary''.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==彭瑞雪 Péng Ruìxuě 法语语言文学 女 202120081517==<br /> <br /> 上述三种之外，康熙朝期间另有多种其它满语词典，如康熙二十八年的《清书十二字头》（听松楼刻本）、二十九年的《满汉同文全书》（秘书阁刻本）、三十二年的《同文广汇全书》（天绘阁刻本）、三十八年的《清书全集》（听松楼重刻本）、三十九年的《满汉类书》以及四十年的《满汉类书全集》，等等。康熙四十六年，《御制清文鉴》成书，全书共四函二十二卷，卷首有清圣祖玄烨御制序言，书末有编译者跋两篇。作为有清一代唯一一部由皇帝主持编纂的满文词典，《御制清文鉴》体例精湛，编排合理，在满语的发展史上具有划时代的历史意义。<br /> <br /> In addition to the above three, there are a variety of other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement, and has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:52, 13 October 2021 (UTC)<br /> <br /> ==秦建安 Qín Jiànān 外国语言学及应用语言学 女 202120081518==<br /> <br /> 关于康熙帝敕谕傅达礼编译此书的目的，《清实录》（卷四二）和《清史列传》（第375页）中皆有记载，但不及《康熙起居注》中详实。据《康熙起居注》中所载，康熙十二年四月十二日：上谓侍臣曰：“此时满洲，朕不虑其不知满语，但恐后生子弟渐习汉语，竟忘满语，亦未可知。且满汉文义照字翻译，可通用者甚多。<br /> <br /> The purposes of Emperor Kangxi which were he empowered Fu Dali to edit and translate this book were recorded in ''Factual Record of Qing Dynasty'' of Volume IV and II and in ''the Biographies in the Qing Dynasty'' of page 375. But they were more circumstantial in ''Record on Kangxi’s Daily Life''. According to 'Record on Kangxi’s Daily Life'', the emperor said to chancellors on April 12,1673: I’m not afraid the contemporary Manchuria's ignorance towards Manchu language, but I’m not sure about whether the following generations will be accustomed to the Chinese by degrees and forget the Manchu language. And also the Manchu language is verbatim translated into Chinese, such translation can be used by many people.<br /> <br /> The purposes of Emperor Kangxi commanding Fu Dali to compile this book were recorded in ''Factual Record of Qing Dynasty'' （volume 42）and ''Biographies of the Qing Dynasty''(page 375) but the purposes logged in the ''Record of Emperor Kangxi’s Daily Office''were more detailed and real. According to this book, the emperor said to those courtiers on April 12,1673: &quot;what I'm worried about is not the contemporary Manchurians’ ignorance of the Manchu language, but rather about whether the following generations will forget the Manchu language or not if they are gradually accustomed to Chinese. In addition, there are plenty of characters which can be in common use when translation is done word by word.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:25, 12 October 2021 (UTC)<br /> <br /> ==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学） 女 202120081519==<br /> <br /> 今之翻译者尚知辞意，酌而用之，后生子弟未必知此，不特差失大意，抑且言语欠当，关系不小。”因顾谓翰林院学士傅达礼曰：“尔任翰苑之职，可体朕此意，将满语照汉文字汇发明，某字应如何用，某字当某处用，集成一书，使有易于后学。”傅达礼奏曰：“皇上此旨，诚立教善后之盛心也。<br /> <br /> Today's translators still know the meaning of those words and use them after deliberating, but for children of the future, they may not understand. Not only will they differ greatly from the original meaning, but also they will use them in an inappropriate way. And it will matter a lot.” So the emperor said to Fu Lida, the academician of Imperial Academy: “ Since you occupy the office in the Imperial Academy, you should be able to read between my lines. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor: “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 14:47, 12 October 2021 (UTC)<br /> <br /> ==饶金盈 Ráo Jīnyíng 英语语言文学（语言学） 女 202120081520==<br /> <br /> 臣等虽不才，当祗尊俞旨，编辑成书，敬呈御览。”上谕曰：“此书不必太急，宜详慎为之，务致永远可传，方为善也。”[6]93-94由于当时的满文尚处在发展阶段，康熙帝担心随着满人逐渐汉化，满语使用的氛围也将逐渐消失，久而久之必致满语废止，这一点与康熙帝以清语为本的立场背道而驰。<br /> <br /> &quot;Although we courtiers have limited ability, we will compile them into a book according to the your intention, and submit it to you for previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed in detail and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 06:16, 12 October 2021 (UTC)<br /> <br /> &quot;Although we courtiers are not talented, we will compile them into a book in accordance with your mandate, and submit it for your previewing&quot;.The emperor indicated that, &quot;this work should not be advanced too quickly but completed detailedly and carefully，so that the book can be handed down forever, then the work is said to be finished well.&quot; [6] 93-94 As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:35, 12 October 2021 (UTC)<br /> <br /> ==石丽青 Shí Lìqīng 英语语言文学（英美文学） 女 202120081521==<br /> <br /> 为了确保本书编译的严谨，康熙帝要求“解诂之疑,似者必晰同异于毫芒；引据之阙，遗者必援经史以互证。”[12]1（[12]清圣祖御制.御制清文鉴[M].康熙四十七年武英殿刻本.北京：中国民族图书馆藏.）需要指出，上文中所引“是经”即《御制翻译诗经》，该译本成书于乾隆三十三年。<br /> In order to ensure the rigor of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:43, 12 October 2021 (UTC)<br /> <br /> ==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学 女 202120081522==<br /> <br /> 此时，虽然《御制四体清文鉴》和《御制五体清文鉴》的编译尚未启动，但经乾隆帝御制，已在康熙朝《御制清文鉴》和《清文合蒙古鉴》等早期词典的基础上，完成编纂《御制增订清文鉴》，进一步规范了满文的使用。且，顺治至乾隆的百余年间，满语发展的确出现了若干变化，原有汉书译本中的不少词汇和语法此时已不符合通行要求，因而“参采新定国语”，对旧译本重加厘定，使其“折衷为正”，乃时势所趋。而上述辞书的相继出现，说明满文已经发展到一个新的高度，为旧籍的重译与改译营造了条件。<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Complement of the Qing Dynasty's Dictionary'' was completed based on the early dictionaries of the Qing Dynasty and the Kangxi Dynasty with the help of Qianlong emperor, which further standardizes the use of Manchu literature.Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabulary and grammar in the original Han translation did not meet the prevailing requirements at that time. Therefore, it was the trend to &quot;participate in the new language&quot; and determine the old translation, so that it was &quot;positive&quot;.The emergence of the above dictionaries shows that Manchu has developed to a new height, creating conditions for the retranslation and translation of the old nationality.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:52, 12 October 2021 (UTC)<br /> <br /> At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Imperial Revised Qing Dynasty's Dictionary'' was completed based on the early dictionaries such as ''Imperial Qing Dynasty’s Dictionary'' in the Kangxi Dynasty, which further standardizes the use of Manchu. Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabularies and grammar in the original Chinese translation did not meet the common requirements at this time. Therefore, it was the trend to &quot;adopt the new national language&quot; and redefined the old translation to make it “compromise to right”. The emergence of the above dictionaries shows that Manchu has developed to a new level, creating conditions for the retranslation and translation of old books.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:04, 12 October 2021 (UTC)<br /> <br /> ==王李菲 Wáng Lǐfēi 英语语言文学（英美文学） 女 202120081523==<br /> <br /> 乾隆三十七年，高宗敕令于“禁中”设立“清字经馆”，以满、汉文佛经译本有失本真为由，令重译佛经为满文。据高文德所考，这些佛经典籍初被译为蒙古，后经蒙文转译成满文，前后历时十余载，使满、蒙、汉、藏四体经文始备。[13]2110（[13]高文德.中国少数民族史大辞典[Z].长春：吉林教育出版社，1995.）<br /> <br /> In the thirty-seventh year of Qianlong, Emperor Gaozong decreed to set up a “Manchu sutra hall” in the palace he lived, and ordered the retranslation of Buddhist sutras into Manchu on the grounds that the previous Manchu and Chinese versions were deviated from the true meaning. According to Gao Wende, these Buddhist classics were first translated into Mongolian, through which the Manchu version was then translated. It took more than ten years to prepare the editions in four languages: Manchu, Mongolia, Chinese and Tibet. [13]2110（[13]Gao Wende.Dictionary of Chinese Minority History[Z].Changchun: Jilin Education Press, 1995.）--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:08, 12 October 2021 (UTC)<br /> <br /> ==王逸凡 Wáng Yìfán 亚非语言文学 女 202120081524==<br /> <br /> 众所周知，佛教经典原以梵文书写，但清朝前期用作翻译的底本，多为汉文译本。从此意义上讲，佛经的翻译与先秦、两汉时期汉文经、史的翻译一样，也属汉书翻译之列。康熙年间，圣祖即令翻译《心经》，但雍正年间《四体翻译心经》译本方才成书，刊刻。<br /> <br /> ==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学） 男 202120081525==<br /> <br /> 所谓“四体”即满、蒙、汉、藏四种文字，佛经翻译之所以要采用四种语言，是因为四大族群皆普遍信仰佛教，因而四体合璧的译本便于信众诵读。乾隆在位六十年，对于佛经翻译甚为热衷，御制翻译经书十种，为顺、康、雍、乾四朝之最。《翻译四体楞严经序》中，乾隆帝曾自称“朕于几政之暇，每爱以国语翻译经书，如《易》、《书》、《诗》及《四子书》，无不蒇（chǎn）事”，希望循康、雍之例，推动佛经翻译，并在敕译《诗经》的同时，完成第一部佛经作品的翻译，即《御制翻译名义集》。[14]15<br /> <br /> The so-called &quot;four styles&quot; are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he was very keen on the translation of Buddhist scriptures and translated ten kinds of scriptures, which is the most among the four dynasties of Shun, Kang, Yong and Qian. In ''the preface to translating the four body Shurangama Sutra'', Emperor Qianlong once claimed that &quot;in my spare time, I love to translate scriptures in Manchu, such as Yi, Shu, Shi and Si Zi Shu ,which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely the collection of imperial translation while the Book of Songs is translated. -- translated by Wang Zhenlong<br /> <br /> ==卫怡雯 Wèi Yíwén 英语语言文学（英美文学） 女 202120081526==<br /> <br /> （[14]清高宗御制.清高宗（乾隆）御制诗文全集[M].北京：中国人民大学出版社，1993.）所谓《翻译名义集》系南宋高僧法云于绍兴十三年（即1143年）编订的佛学翻译工具书，其中收录汉译梵文佛学名词千余条。雍正年间，世宗曾命人对此书的内容进行过节选，但未能成书。<br /> ([14] ''The Collective Works of Poetry and Essays written by Imperial Order of Qing Gao Zong, Qianlong Empire''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a Buddhist translation reference book compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), in which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered ministers to choose the excerpt from the book, but finally cannot compile into a book.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 15:51, 12 October 2021 (UTC)<br /> <br /> ==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学） 女 202120081527==<br /> <br /> 至乾隆三十三年，高宗再次敕译此书，最终译成四体《御制翻译名义集》共二十卷，此书现藏于北京大学图书馆，并收入至《清代内府刻书目录解题》。与此同时，乾隆帝有感于“所译之汉经，藏地无不有，而独无《楞严》”，遂在章嘉国师的议请下，命允禄和章嘉国师等将该经“由汉而译清，由清而译蒙古，由蒙古而译土伯忒。”[14]15章嘉国师原名章嘉·若贝多杰，四岁被认定为转世灵童，八岁奉雍正帝圣谕赴京，十五岁给雍正帝灌顶，十八岁授封“灌顶普惠广慈大国师”。<br /> <br /> In the 33th year of the dynasty of Qianlong, the emperor ordered to translate the book again. Finally, the book ''The collection of Translation of Sanskrit Names by Imperial Order'' was translated into Manchu, Mongolian, Chinese and Tibetan in altogether twenty volumes. The book now is collected in Peking University Library and included in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. At the same time, after Qianlong emperor knew that there were all translations of Chinese scriptures except ''Lengyan'' in Tibet, under the advice of the Grand Maester Zhangjia he ordered Yunlu and the Grand Maester to translate the Chinese scripture into Manchu, then translate the Manchu to Mongolian, finally translate the Mongolian to Tibetan. The original name of the Grand Maester Zhangjia is Zhangjia•Ruobeduoje. When he was four years old, he was regarded as a holy reincarnation. At his eight years old he went to the capital because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old the title of Grand Maester of Abhisheka, Generosity and Benevolence was conferred to him.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 15:16, 12 October 2021 (UTC)<br /> <br /> ==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学） 女 202120081528==<br /> <br /> 章嘉国师博览群书，通晓汉、藏、满、蒙文字，著述颇丰，既撰写佛经作品逾二百部，又翻译佛经若干，如乾隆五年将大藏经《丹珠尔》译成蒙文，并编纂佛经翻译工具书《智慧之源》。章嘉国师发现《楞严经》后，于乾隆十七年奉旨协助庄亲王将该书译为满蒙、藏三种文字，并于乾隆三十八年译成四体合璧本。乾隆帝敕译此书的目的，也是出于政治方面的考虑，简单来说便是为了向藏族宣告其统治的正当性。<br /> <br /> Master Zhang Jiaguo was well-read, thoroughly understanding Chinese, Tibetan, Manchu and Mongolian. He has written a prodigious number of famous works, including not only more than two hundred Buddhist works, but also numerous Buddhist texts. For instance, he translated the ''Tanjur'' into Mongolian during the fifth year of Qian Long and compiled ''The Source of Wisdom'', a Buddhist translation reference book. After Master Zhang Jiaguo found ''Surangama Sutra'', he assisted Prince Zhuang in translating this book into Manchu, Mongolian and Tibetan during the seventieth year of Qianlong under the order of Qian Long. Besides, he accomplished an overall translation of it which contained all Chinese, Tibetan, Manchu and Mongolian versions during the thirty-eighth year of Qian Long. The emperor Qian Long ordered the translation of this book was for the political reasons. To put it simply, he aimed to declare the legitimacy of his rule to the Tibetans.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:37, 12 October 2021 (UTC)<br /> <br /> Master Zhang Jiaguo was familiar in Han, Tibetan, Manchu and Mongolian writings. He wrote more than 200 works of Buddhist scriptures, and at the same time also translated several Buddhist scriptures. For example, in the fifth year of Qianlong translated the Tibetan Sutra into Mongolian, and compiled the translation tool book The Source of Wisdom. After Master Zhang Jiaguo discovered the Leng Yan Sutra, in the seventeenth year of Qianlong, he assisted the translation of Mongolia and Tibet, and into the combination of the four bodies in the 38-th year of Qianlong. The purpose of Emperor Qianlong's translation of this book was also for political considerations, but simply to declare the legitimacy of his rule to the Tibetan people. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:50, 12 October 2021 (UTC)<br /> <br /> ==吴婧悦 Wú Jìngyuè 俄语语言文学 女 202120081529==<br /> <br /> 这一点与《大藏经》的翻译有所不同，后者除了政治目的之外，另有文化建设方面的考虑，乾隆帝甚至将其视为与《四库全书》一样的重大文化建设工程。如《清文翻译全藏经序》中所说：若订《四库全书》及以国语译《汉全藏经》二事，胥举于癸巳年六旬之后，既而悔之，恐难观其成。越十余载，而《全书》成；兹未逮二十载，而所译《汉全藏经》又毕蒇。<br /> <br /> This point is different from the translation of the ''Tibetan Tripitaka'' ''Italic text'' --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), which had political purposes in addition to cultural construction. Emperor Qianlong even regarded as a major cultural construction project as the ''Four Libraries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC). As said in the preface of the ''Complete Tibetan Sutra of the Qing Dynasty''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), if the Four liberals book ''Complete Collection of Four Treasuries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC) and the Complete Han Tibetan Sutra were translated in Chinese after the 60s of Guisi, it may not be difficult to see it. More than ten years, and the book, which was not caught twenty years, and the translation of the &lt;Han Sutra&gt; had been finished.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:18, 11 October 2021 (UTC)<br /> <br /> ==吴映红 Wú Yìnghóng 日语语言文学 女 202120081530==<br /> <br /> 夫耳顺、古希已为人生所艰致，而况八旬哉？兹以六旬后所创为之典，逮八旬而得观国语《大藏》之全成，非昊乾嘉庇，其孰能与于斯？[14]8-9《四库全书》之“四库”系指该书分经、史、子、集四部，故名“四库”。<br /> At the age of 60 or 70, life has reached a difficult stage. What's more, at the age of 80? I was preparing to propose to create this classic in my 60s, so I could see the complete Manchu version of Da Zang in my 80s. If there was no heaven's protection during the Qianlong and Jiaqing dynasties, how could it be so far? “Si Ku&quot; in Si Ku Quan Shu means that the book is divided into four parts: classics, history, Zi and Ji, so it is called &quot;Si Ku&quot;.<br /> <br /> ==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学） 女 202120081531==<br /> <br /> 作为古代中国最大的文化工程，《四库全书》是中华传统文化最丰富、最完备的集成之作，最能体现乾隆帝的文治武功。而上文中，乾隆帝意欲将《大藏经》（即《汉全藏经》）的翻译与《四库全书》相比，可见此事关系之重大。由上可知，《大藏经》的翻译始于乾隆“癸巳年”，即乾隆三十八年（1773年），至全书译成，“未逮二十载”，而此时高宗已近八旬，早已步入人生艰困之期。<br /> <br /> As the largest cultural project of the ancient China,the ''Complete Library of the four Branches of Literature'' is the richest and most comprehensive collection of Chinese traditional culture, which best represents the great achievement of Emperor Qianlong's civil administration. As mentioned before, Emperor Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773, the 38th year of Qianlong's reign and took less than 20 years to be fully completed, when Emperor Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:51, 13 October 2021 (UTC)<br /> <br /> ==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学） 女 202120081532==<br /> <br /> 关于乾隆帝敕译《大藏经》一事，《啸亭杂录·续录》中也有记载，不过在翻译的起始时间，以及全书翻译的耗时上，与上文所述有所不同。其中写道：乾隆壬辰，上以《大藏佛经》有天竺番字、汉文、蒙古诸翻译，然其禅悟深邃，故汉经中咒偈，为代以翻切，并未译得其秘指，清文句意明畅，反可得其三味，故设清字经馆于西华门内，命章嘉国师经理其事，达天、连筏诸僧人助之，考取满謄录、纂修若干员翻译经卷。先后凡十余年，《大藏》告蒇，然后四体经自始备焉。[15]385<br /> <br /> ==谢庆琳 Xiè Qìnglín 俄语语言文学 女 202120081533==<br /> <br /> （[15]（清）昭梿.啸亭杂录·续录[M].上海：上海古籍出版社，2012.）将《清文翻译全藏经序》和《啸亭杂录·续录》两相对比后可发现，二者关于《大藏经》翻译的起始时间不同，其中前者记载的时间是乾隆“癸巳年”，即乾隆三十八年，而后者则明确是“乾隆壬辰”，即乾隆三十七年，孰是孰非，有待考证。另外，关于《大藏经》翻译的实践跨度，二者的出入较大，前者的用词是“未逮二十载”，后者则说“先后凡十余年”，综合其它文献可知，前一种说法更为准确。<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Publishing House, 2012.) After comparing the &quot;Preface to the Qing Translation of the Complete Tibetan Sutra&quot; with the &quot;Xiao Ting Miscellaneous Records - Continuing Records&quot;, we can find that the start time of the translation of the Dazang Sutra in this two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong era, while the latter is clearly &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect, remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 14:08, 11 October 2021 (UTC)<br /> <br /> ([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Press, 2012.) After comparing the &quot;Preface to Tripitaka in Manchu&quot; with the &quot;Xiao Ting Miscellaneous Records - Sequel&quot;,we can find that the starting time of the translation of the Dazang Sutra in these two books is differant, of which the former is recorded in the Qianlong &quot;kaisi year&quot;, that is, the thirty-eighth year of the Qianlong reign, while the latter is specifically &quot;Qianlong renchen&quot;, i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:04, 13 October 2021 (UTC)<br /> <br /> ==熊敏 Xióng Mǐn 英语语言文学（英美文学） 女 202120081534==<br /> <br /> 乾隆五十五年，满文本《大藏经》译成，初定名《清文全藏经》，其中“全藏”二字即“大藏之全”的意思。《清文全藏经》共计二千五百三十五卷、一百零八函，收入佛教典籍六百九十九部。为了翻译此书，乾隆帝不仅钦派章嘉国师主持，而且派皇子、大臣，以及通晓满、汉、蒙、藏文者共百余人参与其中，其中绝大多数为翻译人员。<br /> <br /> During the 40th year of the Qianlong Emperor,the translation of &quot;Tripitaka&quot; first called &quot;Tripitaka in Manchu&quot; was completed, among which &quot;quan zang&quot; means &quot;all-sided masterpiece&quot;. The translation had 2535 volumes and 108 han, including 699 Buddhist classics.In order to translate the work, Qianlong Emperor not only assigned Zhang Jiaguoshi to be in charge and asked his sons, ministers and hundreds of people who were proficient in Manchu, Chinese and Tibetan to be involved. And most of them were translator.<br /> <br /> ==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究 男 202120081535==<br /> <br /> 乾隆五十五年十二月，因清字经馆遭遇火灾，《清文全藏经》的部分经版和已经刊刻的经文译文被毁，后经重新雕版印刷，于乾隆五十九年全部完成，并交内府刊刻。据考，《清文全藏经》共计印刷十二部，目前存世仅两部，其中一部存于西藏布达拉宫（缺一册），另一部则由北京、台北两地故宫博物院共同收藏，其中北京收藏七十六函，台北收藏三十二函。如前所述，乾隆帝敕译此经，有着明确的文化建设的用意，希望通过翻译佛经推广佛教文化，并同时推广作为国语的满文，实现宣扬教化的目的。<br /> <br /> <br /> In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Qing Zi Classics library, some base plate of &quot;Qing Wen Quan Zang Jing&quot; and translated texts already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the imperial Palace for printing. According to a research, there are a total of twelve copies of the &quot;Qing Wen Quan Zang Jing&quot; printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong translated the Sutra with a clear intention of cultural construction, He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time promote Manchu as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 01:23, 13 October 2021 (UTC)<br /> <br /> ==颜静 Yán Jìng 语言智能与跨文化传播研究 女 202120081536==<br /> <br /> 正如乾隆帝在《清文翻译全藏经序》中指出的那样：以国语译《大藏》，恐人以为惑于祸福之说，则不可不明示其意。夫以祸福趋避教人，非佛之第一义谛也。第一义谛，佛且本无，而况乎祸福乎？<br /> As Emperor Qianlong pointed out in ''the Preface to the Manchu Language Translation of the Whole Tripitaka'' : if we translate ''Tripitaka'' in Manchu language, I am afraid of that people misunderstand us for being confused by misfortunes and blessings. So we must express our intension clearly. It is not the absolute truth of Buddha to teach people with avoiding misfortunes and chasing after blessings. The absolute truth is that there is no Buddha, let alone misfortunes and blessings?--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 01:00, 13 October 2021 (UTC)<br /> <br /> if we translate ''Tripitaka'' in Manchu language, I am afraid that people misunderstand us for being confused by misfortunes and blessings.<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:55, 13 October 2021 (UTC)<br /> <br /> ==颜莉莉 Yán Lìlì 国别 女 202120081537==<br /> <br /> 我们不可以因为第一义训的原因，用因缘祸福作为引导逐渐深入。我的目的并不在此，梵经首先是被翻译成外语，再翻译成汉语，最后才翻译成蒙古语，而我们清朝统治中国一百多年，他们三方长期以来都归我们管，如果唯独缺满语的《大藏经》可以吗？<br /> <br /> We can't use reason, misfortune and blessing as a guide to gradually deepen because of the first righteous precept. My purpose is not here. The ''Sanskrit'' scriptures were first translated into a foreign language, then translated into Chinese, and finally translated into Mongolian. And our Qing Dynasty ruled China for more than 100 years. They have been under our control for a long time. Is the ''Tripitaka'' without Manchu language okay?<br /> --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:48, 13 October 2021 (UTC)<br /> <br /> ==颜子涵 Yán Zǐhán 国别 女 202120081538==<br /> <br /> 以汉译国语，俾中外胥习国语，既不解佛之第一义谛，而皆知尊君亲上、去恶从善，不亦可乎？是则朕以国语译《大藏》之本意，在此不在彼也。[14]9;[16]28（[16]庄吉发.国立故宫博物院典藏《大藏经》满文译本研究[A].庄吉发.清史论集（三）[C].台北：文史哲出版社，1998：27-96.）<br /> <br /> ==阳佳颖 Yáng Jiāyǐng 国别 女 202120081540==<br /> <br /> 上文中，清楚地表明了乾隆帝谕令翻译此经的用意，总结起来无外乎三点：其一，《大藏经》已有汉、藏、蒙语三种译本，独缺满文本，这一点与满洲为天下主的社会现实格格不入；其二，满语既为国语，则必须维持，并强化其学习，翻译《大藏经》这样的佛教经典乃是达成此目的的重要途径；其三，《大藏经》的翻译虽不能使人东西佛之第一义谛，但通过研习其中教义，也能使人尊君亲上，去恶扬善，培养人伦纲常观念。固然，《大藏经》的翻译并非乾隆朝佛经翻译的全部，但却是其中关系最切，最具代表性者，它所蕴含的政治、文化目的贯穿于所有佛教经典的翻译之中。<br /> <br /> ==杨爱江 Yáng Àijiāng 英语语言文学（语言学） 女 202120081541==<br /> <br /> 五、汉书翻译的文化统制意涵。清初统治者对待汉文化的整体态度不尽相同，这一点毋庸置疑。日本学者安部健夫曾将清代中、前期的文化政策分为三个阶段，分别是“偶然华化期”、“积极华化期”和“消极华化期”。其中，太祖、太宗时期的文化政策属于第一个阶段，顺治、康熙二朝属于第二个阶段，雍、乾、嘉、道四朝则属于第三个阶段。[17]5-11<br /> <br /> ==杨堃 Yáng Kūn 法语语言文学 女 202120081542==<br /> <br /> （[17]安部健夫.清朝史の構造とその動因[A].安倍健夫.清代史の研究[C].東京：創文社，1981：5-11.）然而，统治者态度由积极转向消极，并不意味着满、汉文化接触的广度与深度由高走低，而只能说明统治者面对满、汉文化地位的此消彼长，所产生的民族文化意识的觉醒。虽然满洲统治者为了维护满洲文化于不坠，提倡“清语骑射”的基本国策，但又不得不进行文化整合，选择以汉文化作为国家的主流价值。<br /> <br /> <br /> （[17]Abe Takeo.The structure of Qing Dynasty history and its causes[A].Abe Takeo.Research on the History of Qing Dynasty[C].Tokyo:Creation Society，1981：5-11.）However, the change of the ruler's attitude from positive to negative does not mean that the breadth and depth of cultural contact between Manchuria and Han has changed from high to low, but only indicates the awakening of the ruler's national cultural consciousness when facing the change of manchuria and Han's cultural status.Although manchurian rulers advocated the basic state policy of ''Chinese riding and shooting'' in order to maintain Manchurian culture, they had to carry out cultural integration and chose Han culture as the mainstream value of the country.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> （[17] Anbu Jianfu. The Structure and Formative Agent of Qing Dynasty History[A].Anbu Jianfu. The Research of the History of Qing Dynasty[C].Tokyo：Chuangwen Club,1981：5-11.） However,governor's attitude changing from positive to negative didn't mean that the contact between Manchu culture and Han culture decreased in breadth and depth, but only showed that governor's ethical cultural consciousness awakened in the face of the changing culrural status of Manchu and Han. Although Manchu governor advocated &quot;Manchu language and equestrian archery&quot; as the basic state polic in order to protect Manchu culture from decling, they had to carry on cultural integration in which Han culture was choosed as the mainstream value of the country.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 02:06, 13 October 2021 (UTC)<br /> <br /> ==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学） 女 202120081543==<br /> <br /> 正是在这样一种看似矛盾，而又颇显自然的文化态度中，以文化“统制”和文化建设为目的的汉书翻译事业得以进行。事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，汉书的翻译可用于“临政规范”，以及国家的治理模式。[4]5325顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖以它们作为倡导礼义教化的工具。<br /> <br /> It is in such a seemingly contradictionary but quite natural cultural attitude that the translation of Han Shu could be proceeded aiming at cultural &quot;harmonization and regualtion&quot; and cultural development. Actually, as early as Taizong Period, transalation of Han Shu could be used for the &quot;standard form of handling affairs&quot; and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the reign of Shunzhi, Emporer regarded ''The Great Learning'' and ''The Doctrine of the Mean''translated by A Shitan as the tool to advocate moral tool.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 14:37, 11 October 2021 (UTC)<br /> <br /> ==叶维杰 Yè Wéijié 国别 男 202120081544==<br /> <br /> 总之，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无。就连《诗经》中提到的各种花草树木、鸟兽虫鱼等，也对拓展满人见闻，增进满、汉交流颇有助益。[18]222-223（[18]叶高树.《诗经》满文译本比较研究——以《周南》、《召南》为例[J].国立台湾师范大学历史学报，1992（20）：219-234.）<br /> <br /> ==易扬帆 Yì Yángfān 英语语言文学（英美文学） 女 202120081545==<br /> <br /> 诚然，有清一代，并非只有官方组织翻译汉书，私人译书也很盛行。据《世界满文文献目录》可知，清代的私人译书历时悠久，范围广泛，于经、史、子、集皆有涉猎，且翻译成书之后，往往有不同刻本、抄本。仅以小说、戏曲为例，二者的满文译本便多达四十六种。[19]47-53<br /> <br /> To be sure, it was not only official organizations that translated Chinese books, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering a subset of Classic historical. And after being translated into books, they often had different engraved books and copies. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 15:29, 12 October 2021 (UTC)Yi Yangfan<br /> <br /> To be sure, it was not only official organizations that translated Han Shu, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering classical works, historical works, philosophical works, and prose and poetry, the four categories of a traditional Chinese library. And after being translated into books, they often had different engraved books and transcripts. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:49, 13 October 2021 (UTC)<br /> <br /> ==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学） 女 202120081546==<br /> <br /> （[19]富力.世界满文文献目录[Z].北京：中国民族古文字研究会，1983.）但官方翻译汉书与私人译书不同，无论在译书的取材上，还是在译书的组织管理上，又或在译书的颁行上，都有其不同于私人译书的特殊考量。即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了兵法与战略意义。<br /> （[19] Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)<br /> However, official translation of Han Shu was different from private translation. There were special considerations different from private translation, whether in the selection of materials, the organization of translation, or the promulgation of translation. Even popular literary works such as the Three Kingdoms (Popular Romance) had been given military and strategic significance after being translated into Manchu.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 15:13, 12 October 2021 (UTC)<br /> <br /> ==殷美达 Yīn Měidá 英语语言文学（语言学） 女 202120081547==<br /> <br /> 显然，以满文遍译汉书，尤其是经、史、子、集等，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过翻译“研究微言，讲求古义”，进行文化沟通。[3]91藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，最终实现治统与道统的合一。而乾隆朝时期，尤其是乾、嘉二朝年间，统治者对于汉籍翻译的成效，也的确颇感自豪。<br /> <br /> ==尹媛 Yǐn Yuán 英语语言文学（英美文学） 女 202120081548==<br /> <br /> 《钦定八旗通志》中说：列圣以来，表章经学，天下从风，莫不研究微言，讲求古义，尤非前代之所及。故先译《四书》，示初学之津梁。至于《五经》、《易》则略象数之跡 ，示其吉凶；《书》则疏佶屈之词，归于显易；《诗》则曲摹其咏叹，而句外之寄讬可思；《春秋》则细核其异同，而一字之劝惩毕见；《礼记》则名物度数考订必详，精理名言推求必当，尤足破讲家之聚讼。<br /> Imperially Commisioned &quot;Genealogies of Eight Banners&quot; said: &quot;Since the previous dynasties, ''Six meridians''highly praised, the whole society were indulged and made a study of it. Never before has there been such a study of ancient meanings in any dynasty.&quot; Therefore, The Four Books was translated first as the bridge for the beginners.<br /> The Five Classics<br /> The Book of Changes<br /> The Book of History<br /> The Book of Songs<br /> Spring and Autumn Annals<br /> Book of Rites<br /> <br /> ==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学） 女 202120081549==<br /> <br /> 盖先儒之诂经，多株守其文，故拘泥而鲜通；此篇之诂经，则疏通其意，故明白而无误。不立笺（jiān）传之名，不用注疏之体，而唇吻轻重之间，自然契删述之微旨，厥有由矣。……其有裨于文教，均为至大。虽尧帝之文章，尼山之删定，又何以加于兹哉。[20]5-6<br /> <br /> ==张秋怡 Zhāng Qiūyí 亚非语言文学 女 202120081550==<br /> <br /> （[20]（清）铁保等.钦定八旗通志[Z].景印清嘉庆四年刻本.台北：台湾学生书局，1968.）上文提到的《四书》等汉文典籍多为乾隆朝所译，其中《四书》译成于乾隆二十年，《易》（即《周易》）、《诗》（即《诗经》）、《礼记》和《春秋》等分别译成于乾隆三十年、三十三年、四十八年和四十九年。官方在翻译上述书籍的过程中，将经典的章句训诂含扩于译文之内，目的就是为了化解时人对于经义的歧见，统一学术，帮助统治者实现文化“统制”。[3]87<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing four years engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics translation in the qianlong dynasty, the &quot;Four books&quot; into in qianlong 20 years, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are translated in qianlong 30 years, 33 years, 48 and 49 years. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation, in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;control&quot;.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 00:53, 13 October 2021 (UTC)<br /> <br /> （[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing the fourth year engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the &quot;four books&quot; and so on Chinese classics were mostly translated in Qianlong period, in which the &quot;Four books&quot; were translated in the 20th year ruled by Qianlong, &quot;Yi&quot; (i.e. I Ching), &quot;Poem&quot; （i.e. The book of songs), &quot;The rites&quot; and &quot;The spring and autumn&quot; and so on are respectively translated in the year 30, 33, 48 and 49 under the reign of Qianlong. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural &quot;reign&quot;.[3]87--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:57, 13 October 2021 (UTC)<br /> <br /> ==张扬 Zhāng Yáng 国别 男 202120081551==<br /> <br /> 如康熙四十七年，《清文鉴》编成，此举使满文的“大经大法，咸有依据；一话一言，式循典制。”[7]13康熙五十六年，为整理并规范蒙古语文，圣祖敕令以蒙文翻译《清文鉴》，纂成《清文合蒙古鉴》。然而，逮乾隆三十八年，高宗以“语言文字之传，不能不随方随时，代为变易”为由，纂成《御制增订清文鉴》。<br /> For example, in the forty-seventh year under the reign of Kangxi during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made &quot;every article and code in Man has its basis, and each sentence and word in Man in accordance with a typical system.&quot;[7]13 In the fifty-sixth year ruled by Kangxi, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that &quot;the transmitting way of language and characters has to be kept changing as time goes by and places change&quot;.<br /> --[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:48, 13 October 2021 (UTC)<br /> <br /> ==张怡然 Zhāng Yírán 俄语语言文学 女 202120081552==<br /> <br /> 该书以词目分类，以满汉合璧形式呈现，所谓“国书之左，译以汉音”，而“汉书之右，译以国书”，以便“读者因汉文可以通国书，因国书可以通汉文”，使人人共晓，并“昭示来兹，为万万世同文之准”。[21]1-2（[21]（清）傅恒等.御制增订清文鉴[M].台北：台湾商务印书馆，1986.）《御制增订清文鉴》成书后，乾隆帝又以“前书只载国语、汉语，而未及蒙古”为由，仿前例敕撰《满洲蒙古汉字三合切音清文鉴》，并于嗣后相继编成《御制四体清文鉴》和《御制五体清文鉴》。<br /> The book is categorised by words and presented in a combined Manchu-Chinese format, so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese to understand the Manchu language, see the Manchu language can understand the Chinese language&quot;, so that all people can understand the two languages, and &quot;to future generations of the world to show that such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 16:03, 12 October 2021 (UTC)<br /> <br /> The book is classified by words and presented in a combined Manchu-Chinese form，so that &quot;in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment&quot;, and &quot;on the right side of the Chinese language, there is a column translated into Manchu&quot;,so that &quot;readers can see the Chinese characters to understand the Manchu language, see the Manchu language can understand the Chinese language likewise&quot;, so all people can understand the two languages, and &quot;to future generations of the world to show such a writing becomes the table of reference for all ages&quot;. [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that &quot;The first book only recorded Manchu and Chinese, but not Mongolian&quot;, hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:02, 13 October 2021 (UTC)<br /> <br /> ==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学） 女 202120081553==<br /> <br /> 在上述书籍的翻译与编纂过程中，乾隆帝不断赋予其“同文”和“大同”的文化意涵，从不同民族文字皆具备“载道”能力的理念出发，借由翻译和比对的方式，在不同民族文化之间，实现沟通观念，强化统治的目的。结语。满清开国以来，历代君主皆勤于学习汉族历史与文化，以汲取统治经验。<br /> In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural meaning of &quot;Tongwen&quot; and &quot;Datong&quot;. Starting from the idea that different national languages have the ability to &quot;carry Tao&quot;, he realized the purpose of communicating ideas and strengthening rule between different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, monarchs of all dynasties have been diligent in learning the history and culture of the Han nationality in order to learn from the ruling experience.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:43, 12 October 2021 (UTC)<br /> <br /> ==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学） 女 202120081554==<br /> <br /> 汉书翻译基于特定的历史情境，和国家的长治久安，将重点放在经、史、子、集等汉族文化精粹及典章制度之上，为统治者探求、调整统治策略与统治理论提供了契机。特别是康、雍、乾三朝年间，民族交往日益频密，民族关系逐渐缓和，民族融合渐趋提高，汉书的翻译与进讲更为诸帝所重。由于统治者皆以德教学术为治国之本，力崇道德教化、为国修政、忠于人君，汉书翻译遂被赋予德治与教化功能。<br /> <br /> The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunity for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent, ethnic relations gradually eased and ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:03, 13 October 2021 (UTC)<br /> <br /> ==周玖 Zhōu Jiǔ 英语语言文学（英美文学） 女 202120081555==<br /> <br /> 总之，清初的汉书翻译既非简单的“以夏变夷”，也非简单的“以夷变夏”，而是在翻译中着眼于满、汉之间的交流、沟通与互鉴，政治意涵与文化意涵并存。*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”②湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。<br /> <br /> In summary, the translation of The History of the Han Dynasty is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. The translation highlights the communication and mutual learning between Man minority and Han nationality. It also emphasizes the coexistence of political implications and culture implications. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:29, 13 October 2021 (UTC)<br /> <br /> <br /> In summary, the translation of Han History is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. It highlights the communication and the mutual learning between Man minority and Han nationality and emphasizes the coexistence of political implications and culture implications in its translation. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences &quot; The Research on Translation Policy During Early and Middle Qing Dynasty&quot; ② Research Foundation of Social Sciences of Hunan Province, China&quot; The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty&quot; , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China&quot;, Grant No.20A222.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:53, 13 October 2021 (UTC)<br /> <br /> ==周俊辉 Zhōu Jùnhuī 法语语言文学 女 202120081556==<br /> <br /> 清初的旗学教育与翻译人才培养：教材、课业与考课<br /> ——基于绥远城官学的考察*<br /> 摘要：旗学之兴系清初统治者重教政策的延续与发展。太祖和太宗年间，虽然旗学尚未创设，但文教与翻译之风渐行，以讲解汉籍译本作为教育旗人的手段由来已久，为嗣后设立旗学，开展旗学教育创造了条件。<br /> The Education of Banner studies and the training of translation talents in the early Qing Dynasty: textbooks, courses and examinations-based on the investigation of Suiyuan authority.<br /> Abstract: The prosperity of Banner studies reflects the continuation and development of the educational policy that the rulers attached importance to in the early Qing dynasty.<br /> During the reign of Emperor Taegu and Emperor Taejon, although the Banner studies had not yet been established, the cultural education and translation became popular. It has been a long time that the translation of Chinese books was used as a means to educate flag-bearers, which created conditions for the establishment of Banner studies’ education.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 13 October 2021 (UTC)<br /> <br /> ==周巧 Zhōu Qiǎo 英语语言文学（语言学） 女 202120081557==<br /> <br /> 自顺治朝设立国子监八旗官学，至康熙朝增设专门教育机构，雍正朝普及八旗教育，以及乾隆朝以后八旗教育由盛转衰，清初的旗学教育不仅提高了旗人的文化素质和官员处理政务的能力，而且提升了旗人的语言能力，培养了大量翻译专才。从一开始，旗学教育便明确地指向了翻译，不仅严格要求翻译教习的选拔与任用，而且也对翻译教材的使用、翻译课业的形式、翻译考课的等次，以及教习与学生的期满考核等，制定了具体章程。<br /> <br /> ==周清 Zhōu Qīng 法语语言文学 女 202120081558==<br /> <br /> 总之，旗学教育既维护了满洲特色，又增进了民族交流，为解决国家治理对于翻译人才的需求做出了重要贡献。<br /> 关键词：旗学 翻译教育 教材 课业与考课 绥远城官学<br /> <br /> 清代的旗学教育始于顺治朝，但追根溯源与太祖朝以来的语言创制与教育密不可分。后金政权建立之前，女真族没有自己的文字，民间交往和官方往来只能通过蒙古语及其翻译进行。<br /> <br /> ==周小雪 Zhōu Xiǎoxuě 日语语言文学 女 202120081559==<br /> <br /> 太祖创建后金政权伊始，便授意“巴克什”额尔德尼、噶盖等创建“无圈点满文”（老满文）。老满文的创建既方便了部民交流和公文书写，也使得政事记载和汉书翻译变得容易。在翻译的汉文典籍帮助下，如《论语》、《孟子》、《史记》和《资治通鉴》等，太祖得以学习汉族的思想精粹和政治观念。<br /> After the first emperor of the Qing Dynasty founded the jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han books. In the process of translating Chinese classics, such as The Analects of Confucius, Mengzi, Records of the Historian and ZiZhiTongJian, he was able to learn the ideological essence and political ideas of the Han people.<br /> --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:29, 12 October 2021 (UTC)<br /> <br /> ==朱素珍 Zhū Sùzhēn 英语语言文学（语言学） 女 202120081561==<br /> <br /> 与此同时，太祖又令“颁经书以宏文教”，“尚骑射翻译以重国文”，通过“国文”、“骑射”巩固所谓民族之“本”，并通过“文教”、“翻译”提升旗人素质。[ 张廷玉等奉敕撰：《皇朝文献通考》，上海：鸿宝书局，1902年，第5435页。]语言创制的完成不仅使得旗人教育成为现实，也使得统治者试图在翻译中汲取汉族经验成为可能。<br /> <br /> &lt;nowiki&gt;Insert non-formatted text here&lt;/nowiki&gt;==邹岳丽 Zōu Yuèlí 日语语言文学 女 202120081562==<br /> <br /> 《满文老档》中说，太祖曾命博布黑、萨哈廉等八人为八旗师傅，赐其“巴克什”称号，令其精心教习八旗子弟，要求“教之通晓者赏之”，而“弟子不勤学不通晓书文者罪之”，开启旗人教育之先例。[ 中国第一历史档案馆译注：《满文老档》，北京：中华书局，1990年，第1196-1197页。]太宗期间，旗人的学习和教育亦受重视。<br /> According to the 《Manchu script》, the emperor Taizu once appointed eight people, including Bo buhei and sahalian, as masters of the eight banners, and gave them the title of &quot;Baksh&quot;, so that they could carefully teach the children of the eight banners, and asked that&quot;&quot;If teach the disciples to understand, they will be rewarded&quot;, while &quot;If the disciples don't study hard and don't understand calligraphy, they will be punished&quot; which opening a precedent for Manchu's education. [translated note of China's first historical archives: old 《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] during the reign of Emperor Taizong, the study and education of Manchu were also valued.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:26, 13 October 2021 (UTC)</div>

Huang Zhuliang https://bou.de/u/index.php?title=20210929_homework&diff=124200 2021-09-29T08:19:19Z

<p>Huang Zhuliang: /* 国别 202120081478 曾俊霖 男 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> [[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> IN PREPARATION<br /> <br /> 专业班级名称 学号 姓 名 性别<br /> ==语言智能与跨文化传播研究 202120081535 徐敏赟 男==<br /> This is the homework of 徐敏赟.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:41, 26 September 2021 (UTC)<br /> <br /> 清初时期的汉籍（书）翻译及其文化沟通意涵<br /> <br /> 摘要：清初之际，统治者虽以武力立国，但社会的主导意识形态尚未形成，国家的“治统”与“道统”尚未确立。为了匡扶社稷，教化臣民，探求君主治术，建构符合国家需求的集体价值观，统治者积极组织汉书翻译，促进文化交流，增进民族和解。<br /> <br /> ==语言智能与跨文化传播研究 202120081536 颜静 女==<br /> <br /> 作为清初文化事业的重要组成部分，汉书翻译有着明确的选择标准，实用主义色彩浓厚，主要关注汉族的文治教化与典章制度，将翻译与政要相关联，反对浮华藻饰的翻译。组织上，汉书翻译以官方为主，以民间为辅，译书者既有兼通满、汉双语之旗人，又有八旗科举考试之及第者，这些人既是文化交流的管理者，又是实践者，代表了统治阶级意欲沟通满汉的主观愿望。成效上，汉书翻译不仅促进了新生政权的制度建设，而且为统治者建构政权合法性做出了贡献。<br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one. Organizationally,Han Shu was translated mainly by officials, and then public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to communicate the Manchu and Han people. In effect, the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.<br /> <br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It (mainly) focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one(embellishments). Organizationally,Han Shu was translated mainly by officials, and then (by) public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to (intended to) communicate the Manchu and Han people. In effect(As a result), the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:06, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081484 杜莉娜 女==<br /> <br /> 导论：凡国家之建立，必有立国精神和主导意识形态，以及相应之文化政策。<br /> <br /> 早在天聪年间，清太宗便为新政权提出文武并用的战略构想，既强调以武功勘祸乱，又主张以文教佐太平，提出了文化统制与文化建设的独到见解。顺治十年，世祖章皇帝订定崇儒重道之政策，并以此为基础构建了兴文教、崇经术的治国理念。<br /> Introduction: The establishment of any countries must need the national spirit ,dominant ideology and appropriate cultural policies.<br /> As early as the year of Tiancong, Hong Taiji put forward the strategy of combining education and force for the new regime. He emphasized to calm down the chaos by force and to keep the peace by civilian. And he came up with unique insights into cultural unification and cultural development as well. During the first decade of Shunzhi, the emperor made the policies of respecting Confucianism and Taoism, and from this the concepts of governing like prospering education and worshipping scriptures were built.<br /> --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 16:07, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081490 胡舒情 女==<br /> <br /> 自此以后，虽然清代历朝统治者在关注满、汉文化交流时，不免对汉人进行打压，但也同时对汉族文化进行宣扬与推广。<br /> <br /> 清初统治者在构建“治统”与“道统”的过程中，围绕“崇儒重道”，衍生出众多文化政策实举，如科举取士、博学鸿词等，而汉籍经史的翻译与编纂也是其中重要内容。汉籍翻译是清代文化事业的重要组成部分，是清代民族关系与文化政策的重要载体，它和满清政权的其它文化活动一样，在功能上相互关联，彼此补充，为促进民族之间的相互了解，维护王朝体系的稳定发展，做出了重要贡献。<br /> Since then, although all the dominators of Qing dynasty would squash the Han people when focusing on cultural exchange between Manchu and Han, they also propagated and promoted the Han culture at the same time. The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history. Its translation formed Qing’s cultural undertakings as necessary parts and served as a carrier of Qing’s ethnic relations and cultural policies. It was the same as other cultural activities of Qing dynasty. They related to and complemented each other, which made a contribution to promoting mutual understanding among peoples and maintaining the stable development of the dynastic system.<br /> <br /> The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history.可以修改一下语序，During the progress of constructing Monarchism and statesmanship,.... which included imperial examinations, erudite etc. and also compilation and translation of Han classics and history as an important content.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 02:54, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081491 黄锦云 女==<br /> <br /> 作为汉籍翻译的管理者和实践者，译者们承担了沟通满、汉文化的历史使命，其所翻译的汉族书籍不仅有效增进了旗人对于汉文化的了解，而且为新生政权进行制度建设，以及合法性的建构发挥了历史性作用。<br /> <br /> 一 满洲前身时期的汉籍翻译<br /> <br /> 满洲的前身系女真，语言文字上属阿尔泰语系。<br /> As the manager and practicer of translating Han's books, translators take charge of the historial mission to combine Manchu cultrue and Han cultrue. Their translations not only enhance the Bannermen to know Han cultrue, but also play a historical role in forming a new regime and conlidating its validity.--Translation of Han's books before Manchu period<br /> Manchurians originates from Nvzhen race, and their language and character belongs to Altaic languages.<br /> <br /> ==英语语言文学（语言学） 202120081495 邝艳丽 女==<br /> <br /> 满族和历史上的女真族一样，原本没有自己的语言，记事时需要借用其他民族文字。《金史》中说：“初无文字，国势日强，与邻国交好，迺用契丹字。”[ 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。] 金朝立国后，初期的内、外公文几乎都用契丹文书写，金太祖本人也擅长契丹语。<br /> As Jurchen in the history, the Manchu nationality did not have its own language, and they needed to use other national characters when making a memorandum. &quot;The Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters&quot; said in ''The History of Jin Dynasty''[Yang Jialuo: ''The History of Jin Dynasty'',Taipei: Dingwen Publishing House, 1985, p.16884] After Jin Dynasty was established, the official documents inside and outside the court were nearly written with Khitan characters, even the Emperor Taizu of Jin Dynasty was skilled in using Khitan language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Li Aixuan|talk]])09:41, 29 September 2021 (UTC)<br /> <br /> <br /> 1. The quoted text should be italicized.<br /> 2. &quot;内、外&quot;的表达用at home and abroad 可能更好--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081496 李爱璇 女==<br /> <br /> 然而，契丹语与金人女真语差距较大，因而金太祖命完颜希尹、叶鲁依据汉人楷字，并参照契丹字制度，创制适合本族的语言文字“女直文”。天辅（金太祖年号）三年，女直文依诏令颁行，称“女直大字”。二十年后，即1138年，金熙宗完颜亶又命人参照契丹字，创制并颁布另一种女直文字，即“女直小字”。<br /> However, there was a huge gap between the Khitan language and the Jurchen language. Therefore, the Emperor Taizu of Jin, ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own people, Jurchen script, based on the Han regular script and referring to the Khitan script system. In the third years of the period of Tianfu (the reign title of Emperor Taizu of Jin), according to the edict, the Jurchen script was enacted as Jurchen Large Script. In 1138, twenty years later, Wanyan Dan, the Emperor of Xizong, ordered someone to create and enact another kind of Jurchen script, namely Jurchen Little Script referring to the Khitan script system.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:15, 29 September 2021 (UTC)<br /> <br /> However, there was a big gap between Khitan language and Jin Nuzhen language. Therefore, Jin Taizu ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own nationality &quot;Jurchen script&quot;, according to the regular script of Han people and with reference to the Khitan character system. In the third year of Tianfu (the year of emperor Taizu of Jin Dynasty), Jurchen script was issued in accordance with the imperial edict, known as &quot;Jurchen Large Script&quot;. Twenty years later, in 1138, Jin Xizong, Wanyan Dan ordered people to create and promulgate another Jurchen script, namely “Jurchen Little Script&quot;, according to the Khitan character.— Li Xichang<br /> <br /> ==英语语言文学（语言学） 202120081502 李习长 男==<br /> <br /> 金世宗继位后，在推动女直文字的使用上，力度更大，举措更丰。如大定（金世宗年号）四年，金世宗令翰林侍讲学士徒单子温等用女直大、小字，翻译经书。女直文字的创制，对金朝翻译汉书影响巨大，而汉书翻译又影响了金朝的政治制度与国家治理。<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of Jin Shizong), Jin Shizong ordered the Imperial College to teach the bachelor's Apprentice Shan Ziwen to translate scriptures in large and small characters. The creation of nvzhi characters had a great impact on the translation of Chinese books in the Jin Dynasty, which in turn affected the political system and national governance of the Jin Dynasty.<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of the region of emperor Jin Shizong), he ordered his disciple Shan Ziwen and other Shijiang academicians of Hanlin to translate Confucian Classics in Jurchen large and small scripts. the creation of Jurchen script had a great impact on the translation of Chinese books in the Jin Dynasty, and that, in turn, the Chinese books affected the political system and national governance of the Jin Dynasty.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:39, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081519 邱婷婷 女==<br /> <br /> 如大定五年，金世宗命徒单镒翻译《贞观政要》和《白氏策林》等书，次年徒单子温将译本进呈皇帝。大定七年，《史记》和《西汉书》等翻译成书，金世宗敕令刊刻颁行。大定十五年，金世宗再令翻译各部经书，由温迪罕缔达（著作佐郎）、宗璧（编修官）、阿鲁（尚书省译史）、杨克忠（史部令史）等负责对译本进行注解。<br /> <br /> For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate The Political Program of Zhen Guan and Bai Shi Ce Lin, etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. In the seventh year of Dading, the Records of the Grand Historian and the book of the Western Han Dynasty were translated into books, which were printed and issued by the royal decree of emperor Shizong. What’s more, he released an order again translating several Confucian classics which were annotated by Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.<br /> <br /> Annotation:<br /> 1.Zhu Zuolang: A person whose responsibility is to compile historical works.<br /> 2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.<br /> 3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:58, 28 September 2021 (UTC)<br /> <br /> 批改：<br /> 邱同学的译文整体流畅，用词较准确，对于一些专有名词有附注解，很细心。<br /> 以下是个人对这段译文的一些建议：<br /> 1.大定七年，可以译为One year later, 与前文形成语义的顺承，更有逻辑性和整体感。<br /> 2.各部经书中的“各部”应该是指种类繁多，译为 various/different kinds of Confucian classics会更好。<br /> 3.&quot;he released...Confucian classics which...&quot;一句中的which定语从句的先行词应该是经书的译本，而不是经书。所以这句话可以翻译成&quot;he released...Confucian classics, and put Wendihan Dida （assistant of Zhu Zuolang）...Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.in chagrge of the annotation of the translations of these books.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 01:58, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081520 饶金盈 女==<br /> <br /> 金世宗在位期间，朝廷设立译经所，专司汉文经史的翻译。期间，所译汉书除上述几种之外，另有《易》、《书》、《论语》、《老子》、《孟子》、《扬子》、《文中子》、《刘子》以及《新唐书》等。之所以翻译这些书籍，是因为金世宗希望女直人了解汉人的仁义道德，以利于治国安邦。<br /> During the reign of Wan Yanyong, the fifth emperor of the Jin Dynasty, the imperial court set up a sutra translation office to specialize in the translation of scriptures and historical materials written in classical Chinese. Meantime, in addition to the above-mentioned Chinese books, there were also Yi, Shu, the Analects of Confucius, the Laozi, the Mencius, the Yangzi, the Wenzhongzi, the Liuzi and the New Book of Tang Dynasty. The reason why these books were translated was that Wan Yanyong hoped that the Jurchen people would get some knowledge of the humanity, justice, and morality of Han people by reading these books, so as to develop a prosperous and stable country.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:05, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081541 杨爱江 女==<br /> <br /> 然而，当时的女直字与汉字不能直接对译，中间需要经过转译为契丹字。为解决这一问题，金章宗在位期间，诏设弘文院，命人译写儒家经典并讲解。旋即，又废止契丹字，要求嗣后汉文典籍直接译为女直字，以省去须经契丹字转译的中间环节。<br /> <br /> However, it was not feasible to translate Nvzhi characters into Chinese characters at that time. And it needed to be translated into Khitan characters first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Besides, Jin Zhangzong abolished its use of Khitan characters and demanded that the Chinese classics should be translated in Nvzhi characters directly, omitting taking advantage of the translation of Khitan characters as a bridge.<br /> <br /> ==英语语言文学（语言学） 202120081547 殷美达 女==<br /> <br /> 金朝政权覆灭之后，虽然留居东北故地的少数女直上层人士尚能娴习女直文，但女直字作为一种语言逐渐失传。明朝政府设置“四夷馆”后，又延人专习女直字，以应付中央与地方政府，或中央与藩属地之间的通译需要。虽然如此，女直语的凋落已成定势。<br /> <br /> 二 太祖时期汉籍（书）翻译之“始”<br /> <br /> <br /> After the collapse of Jin Dynasty, a small number of upper class Nuzhen people who still lived in northeastern China were proficient in Nuzhen language, but its words were being lost gradually. The Ming Dynasty, when setting up &quot;Si Yi Academy &quot;, hired particular people to study Nuzhen language to meet the needs of communication and translation between the central and local governments or its dependent territories. Nevertheless, the decline of Nuzhen language had become a foregone conclusion. <br /> Second, the initial translation of Chinese books in the Emperor Taizu period<br /> <br /> <br /> <br /> After the collapse of the Jin Dynasty, although a small number of Nuzhen upper class people living in Northeast China were very proficient in Nuzhen language, Nuzhen characters have been gradually lost. Having set up the Si-yi-guan, the Ming Dynasty hired people to specially learn Nuzhen characters to meet the needs of translation between the central government and local governments or its affiliated places. Nevertheless, the decline of Nuzhen language is inevitable.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 01:18, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081557 周巧 女==<br /> <br /> 明朝万历年间，努尔哈赤率部崛起之时，作为女直后裔的满族并无文字。那时，文移往来必须靠蒙古语的学习与翻译才能完成。为满足文移往来，记注政事的需要，并解决“今我国之语，必译为蒙古语读之，则未习蒙古语者，不能知也”的问题，清太祖努尔哈赤于明万历二十七年，命额尔德尼、噶（gá）盖等改制国书（即，国家的语言文字），以改变满人说女真语却写蒙古字的尴尬局面。[ 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。]<br /> In the wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, as a straight descendant of Jurchen, it had no written words. At that time, the exchange of letters had to rely on Mongolian learning and translation to complete. For recording the political affairs and solving the problem that &quot;Nowadays, the language of our country have to be translated into Mongolian to read, otherwise people can’t understand it without the learning of it. In the wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which is to change the embarrassing situation of Manchu speaking Jurchen language while writing Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.<br /> <br /> ==英语语言文学（语言学） 202120081561 朱素珍 女==<br /> <br /> 自此，满洲的语言和文字渐趋一致。然而问题在于，此时创制的满洲语言（老满文）系参照畏兀儿体老蒙文字母，而蒙古与女真语音原本存在差异，借用的蒙文字母未必能充分传达女真语言的意义。如太宗皇太极在评价老满文时所说，“书中寻常语言，视其文义，易于通晓”，但“至于人名、地名，必致错误。”[ 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。]<br /> <br /> <br /> From then on, the languange and the forms in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there exist original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: &quot;You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt.&quot; (Translated by The First Historical Archives of China and Institute of Chinese Social History :''Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.) <br /> Annotation:<br /> 1. Jurchen: an ancient nationality in China<br /> 2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters<br /> 3. Old Manchu:the language used by ancient Machurian<br /> 4. Manchurian: the founder of Qing Dynasty<br /> <br /> ==英语语言文学（英美文学） 202120081479 陈惠妮 女==<br /> <br /> 为此，皇太极命“巴克什”达海对老满文加以改进，使其音、义明晓，有助于学习，形成了所谓“新满文”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。]文字虽已形成，但满人一时间几乎无书可读，原因有二：其一，此时的满文尚属草创，旗人尚不能以满语编纂书籍；其二，汉字书籍的获取极为不易。<br /> 面对上述情况，太祖努尔哈赤敕令在旗人中延请师傅，教子弟读书，并令达海等人以满文翻译汉文典籍。<br /> Therefore, the King asked Baks Dahai to develop the Old Manchu to make its sound and meaning more clear, which maked it easier to learn. It is in this way that the so-called New Manchu was formed. [E'ertai et al. Fengxiu: &quot;Records of the Qing Dynasty·Records of Emperor Taizongwen&quot;, Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been developed, the Manchu can hardly find bookes to read for two reasons. One is that the Manchu language at that time is still an initial creation. The other is that it's so hard to get the books in Chineses charaters.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics in Manchu.<br /> <br /> ==英语语言文学（英美文学） 202120081482 程杨 女==<br /> <br /> 《清史列传》中对此的记载如下：弱冠，太祖高皇帝召直文馆，凡国家与明及蒙古、朝鲜词命，悉出其手。有诏旨应兼汉文者，亦承命传宣，悉当上意。旋奉命译《明会典》及《素书》、《三略》。[ 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。]<br /> The records of Da Hai in the Biographies of the Qing Dynasty as follows: at the age of twenty, he was called into the imperial palace and served in Wen Guan (the bureaucratic ministry for translating Chinese books in the early Qing Dynasty). The naming of new words that related to the Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Chainese-related orders totally reflecting the will of the emperor. Soon, he was asked to translate the Code of Ming Dynasty, Su Shu(written in Qing Dynasty), and San Lue(written by Huang Shigong).[The Biographies of the Qing Dynasty, edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.]--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:52, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081483 丁旋 女==<br /> <br /> 上文中所谓《明会典》，又称《大明会典》，系明代典章制度史书，内容涉及汉族文教、历法、习俗等。与《明会典》不同，《素书》成书于西汉，并非典章著作，而是哲理之学，道家思想的智慧之作。《三略》又名《黄石公三略》，既是军事战略专论，又糅合了诸子百家思想。<br /> ''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering Education of Han②, the Chinese calendar, and custom and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a wisdom work full of philosophy and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought. <br /> <br /> Annotation: <br /> ①''Code of Ming Dynasty'': One code about Ming’s laws and regulations in many aspects started to write in 1393 and finished in 1578.<br /> ②Education of Han: The education policy initiated by emperors of Ming Dynasty in order to transmit Confucianism thoughts and consolidate their reign.<br /> ③''Su Shu'': It is one book full of principles and truth written by Huang Shigong in the western Han Dynasty. It is used for the reign of country because of its instructive and moral function.<br /> ④''Sun-Lue'': It is one famous ancient military book including three parts written by Huang Shigong in the Western Han Dynasty. The military thoughts in it are critically useful and different from others because it discusses military strategies from political perspective.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 06:43, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081485 付红岩 女==<br /> <br /> 以上三者皆是重要的汉文典籍，清太祖令达海翻译它们，开启了清代翻译汉籍（书）之先河，其政治策略上的深刻用意不言而喻。<br /> <br /> 三 太宗时期汉籍（书）翻译之“兴”<br /> <br /> 太宗皇太极即位后，为鼓励旗人读书，多措并举：一方面，要求“十五岁以下，八岁以上者，俱令读书”，惩处不愿教子读书者；另一方面，为改善“无书可读”的情况，又致函朝鲜，索求汉文典籍。<br /> <br /> Since the three ancient books just mentioned above were all significant Chinese classics, Nurhaci, the Emperor in Qing Dynasty requested Dahai, the official should translate the classics into the mongolian, whose profound meaning in the aspect of political layout was very explicit.<br /> Third, the interest of translating Chinese classics has reached its climax during the power of Nurhaci.<br /> After NUrhaci’s coming into the power, many decrees has been enacted in attempt to encourage the people to read. On the one hand, the teenagers between 8 and 15 were allowed to read. In addition , the parents who were reluctant to support their offspring to read would be punished. On the other hand, Qing Dynasty sent a letter to Korea, in which the former asked the later to denote more Chinese classics in order to improve the predicament that the books were not enough to read.<br /> <br /> <br /> 批改：译者译文总体流畅，对原文理解总体得当。以下为细节处理上的建议 <br /> <br /> 1.“清太祖”一词为中国专有名词，应先查后译。清太祖指的是努尔哈赤（1616-1626），是后金第一位大汗，清朝的奠基者，太祖在位时，“大清国”还没有定鼎中原，故此时的“清”并不能算是中国的一个朝代。译者将其处理为“the Emperor in Qing Dynasty”不够严谨。<br /> 建议改为：Nurhaci, the Founder of Qing Dynasty<br /> <br /> 2.“三 太宗时期汉籍（书）翻译之‘兴’”此处为论文小标题，首先，应当注意标题格式。结构上，原文为名词短语，译者翻译时使用英语句子的SVO（A）结构，虽然意思完整，但失去了原文的简洁。<br /> 词语上，“兴”强调翻译之风的兴起、盛行，译者将其处理为“reached its climax”缺乏严谨性，太宗时期不一定是汉籍翻译的高潮时期。<br /> 建议改为：Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci<br /> <br /> 3.“十五岁以下，八岁以上者，俱令读书”<br /> 词语上，“令”是主动要求的意思，译者将其处理为“be allowed”，即被允许读书的可能性，读与不读似乎都是可以接受的。结合后文“惩处不愿教子读书者”，说明“令”是强制的。“be allowed”不能精准传达出原文清政府对旗人读书的鼓励与强制性。<br /> 结构上，原句省略了主语（清政府），原意为：清政府要求十五岁以下，八岁以上的人都得读书。译者将主动结构改为了被动结构，突出强调了实施对象。<br /> 建议改为：The teenagers between 8 and 15 were asked to read.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:20, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081497 李瑞洋 女==<br /> <br /> 《朝鲜王朝实录·仁祖实录》中写道：“闻贵国有金、元所译《书》、《诗》等经及《四书》，敬求一览，惟冀慨然。”[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。]可见，皇太极此时想要借阅的并非汉文原书，而是汉籍的金、元译本，即女真语和蒙古文译本。对此，朝鲜政府方面虽然进行了回应，但态度并不热忱：见索《诗》、《书》、《四书》等书籍，此意甚善，深嘉贵国尊信圣贤，慕悦礼义之盛意。<br /> <br /> As mentioned in ''King Injo the Great'', one of the volumes in ''Annals of the Korean Dynasty'' “We heard your country have ''the Four Books'' and other classics including ''The Book of Poetry'' and T''he Book of History'', which were translated in Jin Dynasty and Yuan Dynasty, so we sincerely hope your generous lending of these books.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973,P38] Obviously, at this time what Huang Taiji wanted to borrow was not the original Chinese book, but the Jin and Yuan translations, namely the Jurchen and Mongolian versions. Although Korean officials responded to this request, they were not very willing: It is very nice of you to ask for the Four Books and other classics including ''The Book of Poetry'' and ''The Book of History'', and we really appreciate your country’s popularity of respecting men of virtue and advocating courtesy and justice.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 02:19, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081498 李姗 女==<br /> <br /> 第国中所有，只是天下通行本，而金、元所译，则曾未得见，兹未能奉副，无任愧歉。[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。]<br /> <br /> 由于未能索得属意书籍，皇太极遂令达海继续翻译，后者于天聪六年开始翻译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》，以及《大乘经》等。只可惜，由于达海英年早逝，上述书籍未能译竟。<br /> <br /> The one that existed in the great empire was just a general version that circulated all over the country.（* But the one that existed in the whole country was just a general version.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)） As the translating versions of Jin and Yuan were not publicized yet, it's a pity that their works were not able to be offered to the emperor.（* However, the translated versions in Jing Dynasty and Yuan Dynasty hadn't published yet.It's a pity that their works were not able to be offered to the emperor.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)) [National History Compilation Committee: ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 63.]<br /> <br /> Failing to obtain desired translation versions, Huangtaiji,the first emperor of Qing dynasty, ordered Dahai to continue his translation work. And in the sixth year of Huangtaiji's rule (the year of 1632), Dahai began to translate ''History as a Mirror'', ''The Six Arts of War'', ''The Records of Three Kingdoms'' as well as ''Mahayana Sutra'' and so forth. [* ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)] Unfortunately, the translation of these books was not finished as a result of Dahai's early death.<br /> <br /> ==英语语言文学（英美文学） 202120081500 李文璇 女==<br /> <br /> 清初之际，达海被满洲“群推为圣人”，他翻译的汉文书籍对于拓展满族的知识范围，甚为关键。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。]《清实录·太宗文皇帝实录》中说：其平日所译汉书，有《刑部会典》、《素书》、《三略》、《万宝全书》俱成帙。（天聪六年）时方译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》及《大乘经》，未竣而卒。<br /> In the early Qing Dynasty, Dahai was regarded as a sage by the people of Manchuria. The Chinese books translated by him was significant for extending the knowledge. In the book ''Memoir of the Qing Dynasty'' for the Emperor Taizong, it recorded that the books Dahai had translated, including ''Records of Ministry of Punishment'', ''Su Shu'' ( a book about Taoism), ''San Lue'' ( a military book), ''Wan Bao Quan Shu'' ( a book about daily life), all of which had been compiled into volumes. In 1632, he translated ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism). However, he died without finishing these books. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:26, 28 September 2021 (UTC)--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:38, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081501 李雯 女==<br /> <br /> 初我国未深谙典故，诸事皆以意创行，达海始用满文，译历代史书，颁行国中，人尽通晓。惟我太祖天纵聪明，因心肇造，所行皆与古圣贤同符默契。达海与额尔德尼应运而生，实佐一代文明之治云。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。]<br /> In the beginning, our country was not familiar with the ancient books and stories, so everything began by &quot;thoughts&quot;. Since Dai Hai began to use Man Character to translate historical books of the past dynasties and promulgated it in our country, it has become universal among public. Only my great Grandfather, gifted and wise, created from the heart, and acted in accordance with the ancient sages. So the Dai Hai and E Erdeni came into being following the tendecy, who help to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;The record of Emperor Taizong in Qing Danasty,Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:36, 29 September 2021 (UTC)<br /> <br /> In the beginning, our country established things at will without the study of ancient classics. They were not well-known to the public until Da Hai translated historical books of the past dynasties in Manchu and promulated them in the country. Only the Emperor Taizu, who founded the dynasty on his own way, was so gifted and wise that what he had done was exactly accordance with the ancient sages.In reasponse to the call of the times, Da Hai and Erdeni came into being and helped to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;''The Record of Emperor Taizong in Qing Danasty'',Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:49, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081505 刘沛婷 女==<br /> <br /> 如前所述，《明会典》、《素书》、《三略》等书的翻译始于太祖时期，但成书于天聪四年，其余书籍的翻译则为时稍晚。综观达海译书，既有《孟子》之类所谓“知正心、修身、齐家、治国”者，又有《素书》、《三略》和《六韬》等“益聪明智识，选练战攻的机权”者，以及《通鉴》等“知古来兴废事迹”者，他的翻译“实佐一代文明之治”。<br /> <br /> 以《刑部会典》（又称《明会典》）为例，达海译本既是天聪年间国家创制法律的依据，也是太宗推行政治改革的蓝本。<br /> <br /> As mentioned above, the translation of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began in the reign of Taizu but was completed in 1630. The other books were translated a little later. Da Hai's translations covered abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training and combat in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men knowing the rise and fall of ancient times in ''Comprehensive Mirror for Aid in Government''. Therefore, his translations did promote the rule of civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reforms carried out by Taizong.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 15:25, 28 September 2021 (UTC)<br /> <br /> As mentioned above, the translating of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began during the reign of Taizu but was completed in 1630, the fourth year under the reign of Taizong. Other books were translated at a later time. Given that in Da Hai's translations exist abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training the military in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men comprehending the ups and downs experienced by dynasties in the past in ''Comprehensive Mirror for Aid in Government'', his translations did promote the governance under civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reform carried out by Taizong.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081508 刘晓 女==<br /> <br /> 太宗素有“振兴文治”的愿望，不仅创制了作为清代考试制度之滥觞的生员和举人考试，而且使巴克什、笔帖式制度臻于成熟，二者合力使得汉籍翻译的风气渐开：一方面，作为“巴克什”或“笔帖式”，希福、尼堪、刚林、苏开等人先后奉敕“（翻）译汉字书籍”或“记注国政”；另一方面，太宗以自古国家“以文教佐太平”为由，令满人争相读书，从生员中选取“文艺明通者优奖之”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。]<br /> <br /> 在对待前朝即明代的问题上，太宗采取“讲和”与“自固”并行的政策，但其本人向往中原汉族文化，所谓“性嗜典籍，披览弗卷”即是这一情况的体现。<br /> <br /> Holding the idea to &quot;revitalize the administration by education and culture&quot;, Taizong not only created examinations from which the examination system of Qing Dynasty originated, for xiucai and juren, those who have passed in the exam at the county and provincial level respectively, but also made the Baksh and Bithesi system reach a mature state. Together, the two measures promoted the translation of books written in Chinese. On one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Chinese books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, by saying that countries applied the education and culture to safeguarding the stablization since ancient times, Taizong urged people to scramble to study, and then awarded those from xiucai &quot;who mastered literature and arts&quot;. (''Records of Qing Dynasty· Emperor Taizong'', edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the previous dynasty, that is Ming Dynasty, Taizong adopted the policy of &quot;settling a dispute&quot; and &quot;self-consolidation&quot;. But he himself yearned for the Chinese culture of the Central Plains, which is embodied by the so called expression &quot;Loving Chinese works and reading Buddha volumes.&quot;<br /> <br /> Revised version：<br /> Holding to the idea of &quot;revitalizing the empire by education and cultural development&quot;, Taizong not only established shengyuan and juren exams（exams at the county and provincial level perspectively） initiating the imperial examination system of Qing Dynasty, but also brought the Baksh and Bithesi system to a mature state. Together, the two measures brought about the upsurge in translation of Han books. On the one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Han books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, in the name of the national tradition of ensuring stabilization by education and cultural development, Taizong urged Man people to read and those shengyuan who stands out for their familiarity with literature and arts were awarded. (The Memoir of Qing Dynasty· Emperor Taizong, edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the former dynasty, namely Ming Dynasty, Taizong resorted to the policy of “peace negotiation” and &quot; self-consolidation&quot; in parallel. However, Taizong himself yearned for the Central Plains culture of Han, and the expression “a voracious reader of Han and Buddhist classics” can properly manifests it. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 07:53, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081510 刘运心 女==<br /> <br /> 于是，太宗诏令儒臣翻译汉书，并命金、汉之人阅读。[ 同上，第2页。]太宗深知，汉文典籍言微而义大，其精要者不仅涉及帝王治平之道，而且涉及正心、修身、齐家之理。但汉文典籍数量庞杂，翻译时必须有所选择。<br /> Therefore, Taizong issued an order asking the civilian official to translate Han books and all the Han and Jin people are required read those. (Ibid., p.2) Taizong knew well how brief and profound Han classics were. Their essence not only involves the governess of the country and its people, but also discusses inner integrity, decent behavior and family harmony. Nevertheless, a great number and variety of Han classics means what to be translated needs selection.<br /> <br /> <br /> Therefore, Taizong ordered Confucian officials to translate Han books, while all the Han and Jin people were required to read those. (Ibid., p.2) Taizong knew well that Han classics were sublime works with deep meaning, whose essentials included not only the method of statecraft, but also self-cultivation and family regulation. Nevertheless, among a great number of Han classics, there must be an extraction.<br /> --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081511 罗安怡 女==<br /> <br /> 如天聪六年九月，王文奎奏请从读书笔帖式内，选取“伶俐通文者”一、二人，并从秀才内选取“老成明察者”一、二人，令其“讲解翻写”。天聪九年三月二十一日，仇震向太宗谏言，要求从汉人中选取精通经、史者二、三人，并从金人中选取熟悉字法者三、四人，将各经史典籍及《通鉴》（即《资治通鉴》）中“有裨君道”的精要部分“集为一部”，日日讲解，以便统治者在翻译、日讲中学习汉族文化，以及治世之道。[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。]固然，对于汉文典籍与汉族文化，太宗并非全盘接受，而是辩证地加以吸收。<br /> For instance, in September, 1632, the sixth year of T'ien-ts'ung (the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty, advising that they should elect one or two &quot;literates who were skilled at writing and translation&quot; from the bithesi, and one or two &quot;scholars who were learned and perspicacious&quot;, for &quot;teaching, interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung, Chou Zhen advised Emperor Taizong to elect two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with 字法. These scholars should choose essentials from classics and ''The Zizhi'' (''The Zizhi Tongjian'') , which benefits the ideas of ruling power of feudal emperors, and compile them into one book. Also they should discourse the compiled thoughts frequently, in which the ruler could learn the Han culture and method of statecraft. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Of course, Taizong did accepted Chinese classics and han culture critically and dialectically.<br /> <br /> For instance, in September, the sixth year of Tian Cong(the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty to pick up one or two who are &quot;talented in literature” and pick up one or two who are &quot;sophisticated and insightful&quot;from the scholars for &quot; interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung,Qiu Zhen advised Emperor Taizong to pick up two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with grammer to let them choose the essence which are benefical to the reign from classics and ''The Zizhi'' (''The Zizhi Tongjian'') and compile them into one book.After that,they should illuminate the compiled thoughts every day, which is beneficial to the study of the ruler about the Han culture and ruling ways. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Definitely speaking, Taizong did accepted Chinese classics and han culture critically and dialectically.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:24, 29 September 2021 (UTC)(Luo Xi罗曦）<br /> <br /> ==英语语言文学（英美文学） 202120081512 罗曦 女==<br /> <br /> 如天聪九年五月，上谕文馆诸臣：朕观汉文史书，殊多饰辞，虽全览无益也。今宜于《辽》、《宋》、《金》、《元》四史内，择其勤于求治而国祚昌隆，或所行悖道而统绪废坠，与夫用兵行师之方略，以及佐理之忠良、乱国之奸佞，有关政要者，汇纂翻译成书，用备观览。至汉文正史之外，野史所载，如交战几合，逞施法术之语，皆系妄诞，此等书籍，传之国中，恐无知之人信以为真，当停其翻译。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。]<br /> <br /> For instance，in May，the ninth year of Tian Cong，the emperor informed all the offcials in the cultural center that：I have read all those historical records in Han Dynasty filled with various ornaments，only to find that I have gotten nothing。Now you had better to pick up some references among &lt;Liao&gt;、&lt;Song&gt;、&lt;Jin&gt;、&lt;Yuan&gt; about some cases like dilligence making a prosperous country or idleness making a weak one,also,you can pick up some military stratedies,and some information about those noble and talented citizens or traitors,and than you ought to translate all those relevence and compile them into a book prepared to be read.As for those unofficial history in Han excluded,like how many rounds did soldiers battle or the spell spoken by wizards,are all the nonsense,which will bewilder the ignorant,deserving to be prohibited from translation.{E Ertai：《清实录、太宗文皇帝实录》，Beijing：Chinese bookstore，1985，p9.}<br /> <br /> <br /> A modified version: For instance, in May 1653, the Emperor said to the ministers in Literature Institution(that is, the later Cabinet in Qing Dynasty), &quot;I have leafed through the historical works in Chinese language with various ornamental rhetorics, but the complete reading of them is not beneficial. Now it is appropriate to select salient examples referred from the four historical recrods of ''Liao'', ''Song'', ''Jin'' and ''Yuan'', which will be compiled into books for later reading. These examples include those who were dedicated in governing the country thereby with a promising national development, or those who deviated from the correct path with weak administration, and the generals adept at warfare, loyal and honest servants assisting the sovereign to handle state affairs, the treacherous ones rendering the nation disorderly and chaotic as well as other relevant political workers. Meanwhile, apart from the official history, the unofficial historical works that record untrue events, like the conditions of battles, are all fabricated. If those unfavorable books are spread to the mainland, they may bewilder the ignorant and gullible individuals, thus deserving to be prohibited from translation. (E Eratai: ''Records of Qing Dynasty·Emperor Taizong'', Beijing: China Publishing House, 1985, Page9.)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 04:47, 29 September 2021 (UTC)毛雅文<br /> <br /> ==英语语言文学（英美文学） 202120081514 毛雅文 女==<br /> <br /> 由上可知，在汉籍翻译的问题上，太宗讲求的是实用，希望将翻译与政要相关联，反对翻译浮华藻饰的汉文书籍，或者野史中所载不足为信者。以《刑部会典》的翻译为例，该译本的刊刻与颁行逐渐成为太宗朝的临政规范。《天聪朝臣工奏议》中说：“近奉上谕，凡事都照《大明会典》行，极为得策。”[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。]<br /> <br /> <br /> From here it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of ''The Code of the Ministry of Penalty'' as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. ''The Petition of Ministers during the Reign of Tiancong'' states, &quot;Recently, by the order of the Emperor, everything should be conducted in accordance with ''The Code of Ming Dynasty'', which is a desirable policy.&quot; (Luo Zhenyu: ''The Petition of Ministers during the Reign of Tiancong'', Beijing: China Remin University Press, 1989, Page2.)<br /> <br /> ==英语语言文学（英美文学） 202120081516 牟一心 女==<br /> <br /> 宁完我也说，我国六部的设立原是照“蛮子家立的”，因而金官对于部中当举事宜原本并不知情，而今翻译《会典》（即《明会典》），参汉酌金，加以“打动”，必将使其“去因循之习”而“渐就中国之制”。[ 同上，第82页。]<br /> <br /> 四 世祖时期汉籍（书）翻译之发展<br /> <br /> 清初儒臣中，除额尔德尼、噶盖和达海之外，通满、蒙、汉字者不乏他人，如伊成额、希福、刚林等，便是其中姣姣者。<br /> <br /> Ning Wanwo also said that the establishment of the six ministries in feudal China was based “on that of minority nationalities”, so the officers of Jin Dynasty had no idea about the affairs in the ministries. Now the translation of Code(a record of laws and systems of a dynasty)(namely, Code of Great Ming Dynasty) must refer to both the precedents of Central China and Jin Dynasty and amend them to make it get rid of rigid traditions and turn to the conventions of Central China.[ibidem, Page 82]<br /> <br /> FOURTH The development of Chinese literature (books) in Qing Dynasty Shunzhi period<br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the strong performers among them.<br /> <br /> <br /> （石丽青改）：<br /> <br /> Ning Wanwo also said that the establishment of the six ministries of feudal China was based on “that of the southerners”, so Jin Guan had no knowledge of the affairs concerning the appointment in the ministries. Now the translation of Code( a record of laws and systems of a dynasty)( namely, Code of Great Ming Dynasty) must refer to both the precedents of Han and Jin Dynasty and then amend them to make it get rid of rigid traditions and gradually conform to the conventions of Central China. [ibidem, Page 82.]<br /> <br /> FOURTH The development of Chinese literature (books) in Shizu Period <br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the best performers of them.<br /> <br /> ==英语语言文学（英美文学） 202120081521 石丽青 女==<br /> <br /> 据传，伊成额不仅将《太祖高皇帝实录》译成汉文，而且翻译了朝鲜所奏表章，以及《礼部会典》等书。[ 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。]希福兼通满、蒙、汉三种语言，他的翻译有别于伊成额，不是将满文译成汉语，也不是将朝鲜文译成满语，而是主要翻译汉书、汉典，所翻译的汉文书籍包括《辽》、《金》、《元》三史等。希福的上述译书于顺治元年进呈皇帝，获世祖恩赉。<br /> It is said that Yi Cheng'e translated not only the Annals of Emperor Taizu Gao into Chinese, but also the seals played by North Korea and the Book of the Ministry of Ceremonies. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xifu was fluent in Manchu, Mongolian and Chinese. His translation was different from Yicheng'e. He did not translate Manchu into Chinese or Korean into Manchu, but mainly translated Chinese books and Chinese classics, including Liao, Jin and Yuan. Xifu's translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu. (英语语言文学-英美文学 202120081521 石丽青 Shi Liqing)<br /> <br /> <br /> It is said that Yi Cheng'e translated not only the Factual Record of Taizu, but also the memorials presented to the emperor by North Korea, Records of the Board of Rites, and other books. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xi Fu was proficient in Manchu, Mongolian and Chinese, whose translation was different from Yi Cheng’e’s. Neither did he translate Manchu into Chineses nor Korean into Manchu, he mainly translated Chinese books and classics, including Liao, Jin and Yuan. Xi Fu’s translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081523 王李菲 女==<br /> <br /> 《清实录·世祖章皇帝实录》中，曾详细记载了希福进呈译本时的情形：窃稽自古史册所载，政治之得失，民生之休戚，国家之治乱，无不详悉具备，其事虽往，而可以诏今；其人虽亡，而足以镜世。故《语》云：“善者吾师，不善者亦吾师。”从来嬗继之圣王，未有不法此而行者也。<br /> <br /> In the “Records of Qing Dynasty· Emperor Fu Lin”, there was a detailed record of the situation when Xi Fu presented the translation: in the ancient records, whatever gain and loss in politics, weal and woe of people’s livelihood, or governance and chaos of countries, they’ve all been documented in detail. Although things have passed, they can still enlighten us. The ancestors have passed away, they can also provide references. Therefore, the “Language” said, “The heroes are my teacher, and so are the villains .” Virtuous emperors from ancient times to present have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081525 王镇隆 男==<br /> <br /> 辽、金虽未混一，而辽已得天下之半，金亦得天下之大半，至元则混一寰区，奄有天下，其法令政教皆有可观者焉。我先帝鉴古之心，永怀不释，特命臣等将《辽》、《金》、《元》三史，芟（shān）削繁冗，惟取其善足为法，恶足为戒，及征伐畋（tián）猎之事，译以满语，缮写呈书。臣等敬奉纶音，将《辽史》自高祖至西辽耶律大石末年，凡十四帝，共三百七年；《金》凡九帝，共一百十九年；《元》凡十四帝，共一百六十二年，详录其有裨益者，……伏乞皇上万几之暇，时赐省览，懋稽古之德，弘无前之烈，臣等不胜幸甚。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。]<br /> <br /> Although Liao and Jin did not mix together, Liao had already won half of the world, and Jin had also won the other half. Until the Yuan Dynasty, they were combined into one whole world,and there were considerable and available laws, politics and religions. My first emperor’s desire to learn from the ancients will never be released. I and other ministers were ordered to edit and slash the three histories of &quot;Liao&quot;, &quot;Jin&quot; and &quot;Yuan&quot;, but take the good part as the law, and the evil part as the precepts. And the matters of conquering and hunting, were translated into Manchu,written and presented in a book. I and others followed respectfully my Lord ‘s orders,took the history of Liao from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; Jin, the nine Emperors, lasted one hundred and nineteen years;Yuan recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Lord to have occasional reviews when my Lord is not dealing with country’s affairs,and to encourage your people to live up to ancient virtues and promote the unparalleled huge achievement. I and other would greatly appreciate it. [E'ertai et al. revised with imperial edict &quot;Records of the Qing Dynasty·Records of Emperor Shizuzhang&quot;, Beijing: Zhonghua Book Company, 1985, pp. 15-16. ]<br /> <br /> ==英语语言文学（英美文学） 202120081526 卫怡雯 女==<br /> <br /> 上文中，不仅明确论及汉文典籍的历史作用，而且阐述了翻译这些典籍的必要性、作用与目的等，其总目标是“懋稽古之德”，以翻译佐文教，治太平。换言之，希福希望通过翻译《辽》、《金》、《元》三史等，从中原汉族王朝中借鉴国家治理经验，以接续太宗皇太极以来以经世致用为核心的翻译思想，并为嗣后翻译汉籍树立原则与典范。据《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》，以及《清代内府刻书目录解题》等综合统计，顺治年间，由官方刊刻的汉书满文译本共九种，分别是《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》。其中，顺治七年译成的《三国志（通俗演义）》既有满文本，又有满汉合璧本。<br /> <br /> As described in the above, it not only discussed the historical role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these ancient books and records. The overall goal is to encourage people to observe traditional virtues, using translation to assist the country to develop culture and education. In other words, Xifu wanted to draw on the experience of state governance from Han Dynasty in the central China through translating the history of Liao, Jin, and Yuan Dynasty in order to succeed the thought of translation of administering state affairs and applying theory to practice as the core since the emperor Taizong Huangtaiji, and set up the principle and model of translating Chinese books for later generation. According to general statistics of The General Catalogue of The Best Edition and the Ancient Books and Records of Taipei's National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Directory of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in the Qing Dynasty, during the period of Tongzhi, there are nine Manchu translated versions of the official published Chinese books by blocking print, they are: The History of Liao Dynasty, The History of Jin Dynasty, The History of Yuan Dynasty, Hongwu Yaoxun, The Romance of Three Kingdoms, Book of Songs, The Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liu Tao and San Lue. Among them, The Romance of Three Kingdoms translated in the seventh year of Tongzhi had both Manchu version and the combined one of Chinese and Manchu.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:23, 29 September 2021 (UTC)<br /> <br /> Thereinbefore, it not only discussed the historic role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these books. The overall goal is to encourage people to observe traditional virtues, using translation to develop culture and education and bring social prosperity. In other words, Xifu wanted to draw on the experience of state governance from Chinese dynasty in the central plains through translating the histories of Liao, Jin, and Yuan. In this way, the translation idea originated from the dynasty of Huangtaiji that knowledge should benefit national affairs can be succeeded and set up the principle and model of translating Chinese books for later generation. According to the general statistics of The General Catalogue of the Publications and Classics of National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Catalogue of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in Qing Dynasty, during the period of Shunzhi dynasty, there are nine official Manchu translations of Chinese books.They are History of Liao Dynasty, History of Jin Dynasty, History of Yuan Dynasty, Hongwuyaoxun, Records of the Three Kingdoms, Classic of Poetry, Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liutaosanlue. Among them, Records of the Three Kingdoms translated in the seventh year of Shunzhi dynasty has both Manchu version and the combined one of Chinese and Manchu.(revised by Wei Chuxuan)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081527 魏楚璇 女==<br /> <br /> 另外，《孝经》曾于顺治、康熙、雍正朝刊刻三次，但版本明显不同：顺治年间的刊行本为阿什坦译本，康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，仅注明“雍正皇帝敕译”。令人好奇的是，虽然世祖笃信佛教，论佛谈法，但从相关文献看，未见有顺治朝翻译的汉文经书，其中原因，不得而知。<br /> What's more, Classic of Filial Piety has different publications of translation in different dynasties. In Shunzhi dynasty, the publication is Ashtan's translation. In Kangxi dynasty, the publication is Hesu's translation. In Yongzheng dynasty, the translator is unknown. It is only indicated in the publication that the translation is asked by Yongzheng emperor. Curiously according to relevant literature though Shunzhi emperor believed in Buddhism, there is no translation of Buddhist classics made in his dynasty. And the reason of this remains a mystery.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:12, 29 September 2021 (UTC)<br /> <br /> Moreover, ''Filial Piety'' has been published and printed three times in the dynasty of Shunzhi, Kangxi and Yongzheng respectively but with three obvious different versions. During the Shunzhi dynasty was the translation of Ashtan, during the dynasty of Kangxi was of Hesu and during the Yongzheng dynasty was of the unknown writer, only indicating &quot;translating under the order of the emperor Yongzheng&quot;. What made people curious was that although Shizu sincerely believed in Buddhism, talking about Buddhism and Buddhist doctrine, there was no Chinese Confucian classics translated during the Shunzhi Dynasty according to the relevant references. And the reason of that remains unknown.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 08:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081528 魏兆妍 女==<br /> <br /> 世祖年间翻译刊行的九种汉文书籍中，《六韬》、《三国志（通俗演义）》和《大乘经》等三种原系达海于天聪六年开始翻译，但由于达海早逝未能译成。三部作品中，尤以《三国志（通俗演义）》的翻译所获世祖认可为甚。《清实录·世祖章皇帝实录》中说：<br /> 以翻译《三国志（通俗演义）》告成，赏大学士范文程、刚林、祁充格、宁完我、洪承畴、冯铨、宋权、学士查布海、苏纳海、王文奎、伊图、胡理、刘清泰、来袞（gǔn）、马尔笃、蒋赫德等鞍马、银两有差。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。]<br /> <br /> Nine kinds of Chinese literary books has been translated and published during the year of Shizu, among which Da Hai began translating three kinds of the original system of ''Liu Tao'', ''The Popular Romance of the Three Kingdoms'' and ''Mahayana Sutra'' during the sixth year of Tian Cong. However, Da Hai failed to translate them all successfully due to his early death. Among these three works, especially the translation of ''The Popular Romance of the Three Kingdoms'' has received the most approval of Shizu. Said in ''The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang'': With the completed translation of ''The Popular Romance of the Three Kingdoms'', Shizu would award some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede. [ Ertai and others were ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:52, 29 September 2021 (UTC)<br /> <br /> Among the nine kinds of Chinese books translated and published during the reign of Shizu emperor , three were first translated by Da Hai in 1632, including &quot;Liu Tao&quot;, “The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra”. Yet they failed to be finished due to his early death. Of the three works, the translation of &quot;The Popular Romance of the Three Kingdoms&quot; received the most recognition of Shizu emperor. According to &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: Given the successful translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu emperor awarded some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede, and the amount of awards depended on their position.[ Ertai and others ordered by the emperor to modify: ''The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang'', Beijing: China Publishing House, 1985, Page 13. ]--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:32, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081531 肖毅瑶 女==<br /> <br /> 此次获得赏赐者共计十六人，从大学士到学士不等，既赏鞍马，又赏银两，可见其对于该书翻译的重视。值得特别注意的是，关于《三国志（通俗演义）》一书的翻译，《清初内国史院满文档案译编》中也有记载，不仅更加详实，而且内容上也与《清实录》中的记载有较大出入。为便于比较，现一并摘录如下：<br /> A total number of 16 officers, varying from Grand Masters to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, what deserved a special attention was that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:<br /> <br /> ==英语语言文学（英美文学） 202120081532 谢佳芬 女==<br /> <br /> 以翻译《三国志（通俗演义）》告成，赏赐内翰林院大臣。赏予大学士范文程巴克什、刚林巴克什、祁充格、宁完我、洪承畴、冯铨、宋权七大臣彩鞍、雕辔（pèi）、……头等马各一匹、银各五十两。赏学士查布海、苏纳海、王文奎、伊图、胡理、清泰、来袞、马迩都、赫德九人无鞍二等马各一匹、银各四十两。<br /> <br /> When ''Romance of the Three Kingdoms’’ having been completed，all the ministers in Hanlin Academcian were awarded. The grand secretaries Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were rewarded color saddle, bridle, one first-class horse and fifty liang of silver respectively. The nine scholars, Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each have one second-class bareback horse and forty liang of silver<br /> <br /> ==英语语言文学（英美文学） 202120081534 熊敏 女==<br /> <br /> 赏内弘文院主事能图、叶成格、曹皮、铿特依、杜当、布尔凯、侍讲学士吕宗烈、侍读学士张皮机、典籍官王丛庞九人银各四十两。赏博士科尔科岱、霍斯霍利、尼曼、苏和、奇同格、芒色、霍托、穆成格、周有德、必利科图、国史院博士图巴海、秘书院秦达浑臣十二人银各二十两。赏笔帖式翁国顺、额斯黑、高利、马齐蘭、乌勒扈、穆成格、必利科图、严楚蘭、阿希图、国史院笔帖式朱臣十人银各二十两。<br /> <br /> ==英语语言文学（英美文学） 202120081539 羊叶 女==<br /> <br /> 以上送礼部一一宣名，跪受赏。[ 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。]<br /> <br /> 显然，上述两种文献提到的系同一件事情，但内容上有明显出入：首先，封赏的人数不同。<br /> The officials above give gifts to the Ministry of Rites one by one, being declared the name, and kneeling to be rewarded. [Editor of China's First Historical Archives: Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty, Beijing: Guangming Daily Press, 1989, p. 80.] Obviously,the two documents mention the same thing, but there are obvious differences in content: first, the number of people who are rewarded is quite different.<br /> <br /> <br /> <br /> <br /> All these officials on the list will be named in recognition and rewarded on their knees at the Ministry of Rites. [ Edited by the First Historical Archive of China: &quot;Translation and compilation of Manchu archives in the Early Qing Dynasty•Shunzhi Dynasty&quot;, GuangMing Daily Press, 1989, P80]<br /> <br /> Appartently, the two literatures mentioned above refer to the same thing, but they differ in content: Firstly, the number of rewarded people is different. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081543 杨柳青 女==<br /> <br /> 例如，《清实录》中只有十六人，《清初内国史院满文档案译编》则多达四十七人，二者之间的出入主要在于弘文院主事、侍讲与侍读学士、典籍官、博士，以及笔帖式等职官群体名单。其次，在赏赐的物件问题上，《清初内国史院满文档案译编》的记载较之《清实录》明显更加详实、具体，可信度更高。再次，在个别封赏对象的称呼上，两种文献之间也有差异。<br /> <br /> For example, only 16 civil officials are rewarded according to the &quot;Records of the Qing Dynasty&quot; while officials who are rewarded according to the &quot;Translation and Compilation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are as many as over 40. This difference mainly lies in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the &quot;Translation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are obviously more detailed, accurate and credible than those in the &quot;Records of the Qing Dynasty&quot;. Thirdly, there are also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:30, 29 September 2021 (UTC)<br /> <br /> For example, only 16 civil officials were rewarded in the The Records of the Qing Dynasty while officials rewarded in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were as many as over 40. This difference mainly lay in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were obviously more detailed, accurate and credible than those in the The Records of the Qing Dynasty. Thirdly, there were also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)Yi Yangfan<br /> <br /> ==英语语言文学（英美文学） 202120081545 易扬帆 女==<br /> <br /> 例如，《清实录》中的“刘清泰”被写作《清初内国史院满文档案译编》中的“清泰”，“马尔笃”被写作“马迩都”，“蒋赫德”被写作“赫德”，等等。<br /> 世祖年间翻译的汉文书籍中，《洪武宝训》、《表忠录》、《诗经》与《孝经》等也各具代表性。《洪武宝训》系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针政策。<br /> For example, Liu Qingtai in Factual Record of Qing Dynasty was written as Qingtai in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, Mar Du was written as Ma Erdu, and Jiang Hede was written as Hurd, etc.<br /> The translated Chinese books in the certain era of Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety have had their own representatives. HongWu Baoxun was a symbol of the imperial power politics of Ming Dynasty, which reflected the ideas and policies of Zhu Yuanzhang, the emperor Taizu of Ming Dynasty.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 16:03, 28 September 2021 (UTC)Yi Yangfan<br /> <br /> For example, “Liu Qingtai” in Factual Record of Qing Dynasty was written as “Qingtai” in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, &quot;Mar Du&quot; was written as &quot;Ma Erdu&quot;, &quot;Jiang Hede&quot; was written as &quot;Hede&quot;, and so on. The translated Chinese books in Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety all were of representative. Hongwu Baoxun was a symbol of imperial power politics in the Ming Dynasty and reflected the ideas and policies of Zhu Yuanzhang, the emperor of the Ming Dynasty.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081546 殷慧珍 女==<br /> <br /> 顺治三年三月，《洪武宝训》的满文翻译完成，成为清朝入关后的首部汉籍译作。世祖对于该部译作极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王多尔衮钦命汉官代笔，以世祖名义为译作制作序文，颁行全国。世祖对明太祖推崇备至，尤其是后者制定的条例章程，认为历代贤君莫如洪武，因而本书的翻译目的性极强。<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation written by Chinese writer after the Qing Dynasty was in power. The emperor Shizu attached great importance to this translation. He not only rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed Han officals to write a preface in the name of Shizu, which was issued throughout the country. The emperor Shizu revered the emperor Taizu of Ming Dynasty, especially the regulations and articles he formulated, and believed that there were no virtuous monarchs of all dynasties like Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:17, 29 September 2021 (UTC)<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation done by Chinese translators since the Qing Dynasty was established. The Emperor Shizu attached great importance to this translation. Not only he rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed the officals of Han Dynasty to write a preface, which was issued throughout the country, in the name of Shizu. The Emperor Shizu praised the emperor Taizu of Ming Dynasty highly, especially the regulations and articles he formulated, and he believed that there were no more virtuous monarchs of all dynasties than Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:21, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081548 尹媛 女==<br /> <br /> 换言之，世祖希望借由此书的翻译，以中原汉族王朝的所谓“正统”巩固满清统治，粉饰民族征服和民族压迫。事实上，以翻译汉书，尤其是汉文典章制度书籍的翻译，作为统治的工具和手段，这一点在太宗时期即已存在。作为国家治理的重要手段，太宗不仅令达海改进老满文，而且钦定翻译了不少汉文书籍，如明太祖颁发的《大诰三编》和《三国演义》等，用作出谋划策和军事征讨的参考。<br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to deny national conquest and oppression by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As the important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and advising and military campaigns.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:44, 28 September 2021 (UTC)<br /> <br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to whitewash national conquests and oppressions by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As an important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and military campaigns.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:01, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081549 詹若萱 女==<br /> <br /> 《表忠录》同样辑自明朝嘉靖年间，实为杨继盛的两部奏疏，即《请诛贼臣疏》和《请罢马市疏》，由汪宗伊撰于明朝万历年间，属吏部传记类。顺治十三年前后，世祖降旨将杨继盛事迹写成《忠愍记》。所谓“忠愍”，即明穆宗因念及杨继盛参劾严嵩之功，誉其为“直谏诸臣之首”，而追赠给后者的谥号。<br /> The Record of Loyalty was also written from the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It belonged to official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 02:27, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081553 钟义菲 女==<br /> <br /> 《忠愍记》成书后，世祖御制《表忠录·序》以表彰杨继盛，其中写道：自古贤臣正士效力王家，率授命致身，捐生赴义。迹其所遭，若无厚幸然。<br /> After the record of Zhong Min was written, the emperor Shizu personally wrote a preface to the record of loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials have devotedly served the emperor family, sacrificing their lives for justice. From what happened, there was no luck.<br /> <br /> ==英语语言文学（英美文学） 202120081554 钟雨露 女==<br /> <br /> 而时过论定，声称振杨，及于代远风遥，流徽弥茂，留连曩迹，如遘其人。是以孟轲有言：“奋乎百世之上，百世之下闻者莫不兴起也”。……顾竭志尽忠者，人臣之谊；善善恶恶者，大道之公。<br /> <br /> As time went by, it could be determined that Yang Jisheng had great praise. As for several decades passed, the fame of him spread all around. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “ a hundred generations before, those who had been influenced by saints worked hardly. And a hundred generations after, who heard of their deeds were inspired by them.” ……..Therefore, ministers would be friendly to those who devoted themselves to the loyalty. And those who had clear love and hate would rule all under the sky when the great way prevailed. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 03:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081555 周玖 女==<br /> <br /> 循省往哲，爱结于中，诚有不能自己者也。朕万机之暇，绎载籍，每览忠孝节义之事，未尝不反复三致意焉。[ 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。]<br /> <br /> 一方面，世祖赞誉杨继盛为忠臣之典范；另一方面，世祖又斥责严嵩为逆臣，认为正是严嵩父子威福专擅，浊乱王家，致使纪纲废断。<br /> <br /> Reflecting on predecessors, despite the disloyal, the love to nation was condensed together. I was bombarded with numerous affairs. But in my spare time, I translated and recorded many books through dictation. When I read books about loyalty, I often analyzed them repeatedly to express my regard. [ Yan Chongnian: Kang Xi Shun Tianfu, Beijing: China Publishing House, 2009, Page 482. ]<br /> On the one hand, the emperor Shizu acclaimed Yang Jisheng as the paragon of loyal minister. On the other hand, he denounced Yan Song as a traitor, and believing the fact that Yan Song and his son misused their authorities to domineer and disturb the loyal family so that the law and regulations became slacked.<br /> <br /> ==外国语言学及应用语言学 202120081480 陈湘琼 女==<br /> <br /> 世祖敕令翻译此书，目的是为了激励官员学做忠谏之臣，劝勉意味浓厚。毋庸置疑，世祖时期的汉籍翻译秉承的原则也是“实用主义”原则，这一点太祖、太宗时期的汉籍翻译并无本质区别。例如，世祖敕译《诗经》，即有显著的现实意义与政治考量。<br /> <br /> The Emperor Shunzhi commanded to translate this book for the purpose that officials could be encouraged to become people who dare to tell the truth and give right suggestions to the emperor, which had persuasive and warning meanings by itself.(*…this book to encourage officials to tell the truth and put forward reasonable suggestions, which was of great persuasive meaning. --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:58, 29 September 2021 (UTC))In this period, translation of books from Han dynasty was in fact abiding to the “utilization”(*utilitarianism --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]])) principle, which had no difference to translations in the period of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”.<br /> <br /> ==外国语言学及应用语言学 202120081492 黄逸妍 女==<br /> <br /> 《清实录·世祖章皇帝实录》中说，顺治十年二月，“上幸内院，披阅翻译《五经》，谕诸臣曰：‘天德王道，备载于书，真万世不易之理也’”。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。]可见，世祖饬令翻译《诗经》之时，其它各经的翻译也在进行，但《五经》中仅有《诗经》一部付梓。《诗经》译毕，世祖也为其御制序文，认为该部作品能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。<br /> <br /> According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, &quot;After reading the Five Classics in palace, the emperor contended that morals and natural laws are recorded in these books in extenso, which are tough to reach.&quot; [Revised by Eertai: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It was clear that the translating of other classics was also proceeding when the emperor Shizu commanded the translation of The Book of Songs while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and remained steadfast in the belief that that work helped to behave with propriety and righteousness. &quot;The book can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.<br /> --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:44, 29 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081513 马新 女==<br /> <br /> 更可以敦厚人伦，端正教化。”[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。]<br /> <br /> 从“教化”的角度思考《诗经》的翻译，既是世祖本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种调整。正如顺治九年进士、刑科给事中阿什坦指出的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> &quot;It could also give depth to moral relations, straighten out educational ideas and transform people.&quot; [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]<br /> <br /> Thinking about the translation of The Book of Songs from the &quot;Teaching&quot; perspectives is not only the personal understanding of Qingshizhu Emperor himself but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, the scholars should aspire to be saints and focus on classical and historical books.<br /> <br /> This is the homework of Ma Xin 马新 21级 语言学--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:34, 28 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081518 秦建安 女==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> Besides, there is no beneficial words in assorted books which should not be allowed to be published and be viewed.(So they shouldn't be allowed to be published and viewed--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:26, 29 September 2021 (UTC)) Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.<br /> <br /> ==外国语言学及应用语言学 202120081522 孙雅诗 女==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。]<br /> <br /> 阿什坦的奏章开宗明义，指出读书必以经史为要，必须摒弃杂书，尤其是污言秽语之书，以免贾祸人心。为此，他奏请皇帝对旗人读书严加限制，要求嗣后翻译书籍也应针对“关圣贤义理，古今治乱之书”，对于其它书籍则“概为禁饬，不许翻译”。[ 同上。]<br /> <br /> What's more,there are many sages and wisdom need to be researched.We are afraid that we don't have enough time to do it in details day by day.So why do we waste our time translating those things?[Revised by Eertai ect.,proofread by Li Xun，Zhao De ect.:''Baqitongzhi·chuji'',Changchun:Northeast Normal University Press,1989,p.5339.]<br /> <br /> The advice of Ashitan is very clear from the very begining--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:33, 28 September 2021 (UTC),which points that reading should focus on the Confusion classic and history --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:39, 28 September 2021 (UTC)and abandon those irrelevant books,especially those of dirty words,to get people rid of the obscene thoughts.In order to do this,he advised the emperor be more strict with the Qi people's readings.flag people's learning.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:30, 28 September 2021 (UTC)And he also required his offspring translate books about sages,principles and those can help to govern the society.Besides these books,other books are all forbidden and mustn't be translated.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 11:44, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081530 吴映红 女==<br /> <br /> 这一观点既是他翻译《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》、《太公家教》的原则与标准，也是太祖朝以来一以贯之的译书宗旨。<br /> <br /> 五 汉籍（书）翻译的文化沟通意涵<br /> <br /> 清初的汉书翻译主要由两部分人员构成：兼通满、汉的旗人（满洲、蒙古、汉军），以及八旗文科举中的举人、进士及第者，特别是顺治朝以来从新科进士中拣选出来学习满文的汉籍士子。<br /> The opinion is not only the principle and standard of his translation about ‘’University‘’, ‘’the doctrine of the mean‘’,‘ ‘’ the book of filial piety‘’, ‘’the general theory of pan (Tongjian) ‘’and ‘’Taigong family education‘’, but also the consistent purpose of translation from the Taizu Dynasty. <br /> FIFTH Cultural communication of Han nationality.<br /> 《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)<br /> In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.<br /> <br /> ==日语语言文学 202120081560 朱壬铎 男==<br /> <br /> 这些人员既是翻译专才，又是文化接触与交流的实践者，代表了满洲统治阶级想要与汉族之间进行文化沟通的意愿。如顺治六年四月，礼科给事中姚文然以“以满汉同心合力为念。窃思满汉一家，咸思报主”为由，奏请从新科进士内广选庶吉士，令其肄习清书，待精熟之后即授以科、道等官。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。]顺治十年，世祖降旨，对此前所选三科庶吉士进行考试，从中选取“通满洲文义者三人”，“以应升之缺用”，并选取“其次可造者十二人”，“仍照原衔，责令勉力学习，俟再试分别。”[ 同上，第7-8页。]<br /> <br /> These persons are not only experts in translation,but also practicer in cultral contact and communication,which represented the will,which is to cultrally communicate with the Han people,of the ruling class of Manchu.<br /> <br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspectorof the department of rites,with the reason that &quot;with the purpose that is combining the Man ethnic and the Han ethnic,I secretly came up with an idea about the Man-Han family but with my whole life for the emperor&quot;,made a request that is to widely select Shujishi from newly selected Jinshi and order them to sutdy the books of Qing Dynasty to get well-learned then teach the bureaucrats from other departments and circuits.[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> <br /> In the tenth year of Shunzhi,Shizong emperor declared an imperial order about examining the selected Shujishi from all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.7-8]<br /> --[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 02:47, 29 September 2021 (UTC)<br /> <br /> These person are not only experts in translation,but also practicers in cultural contact and communication. They represent the will to culturally communicate with the Han people,of the ruling class of Manchu.<br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspector of the Department of Rites,with the reason that &quot;with the purpose that is combining the Manchu and the Han ethnic,I think both Manchu and Han should hold the thought to requite favours to the emperor,made a request to widely select Hanlin bachelor from newly selected Jinshi(a successful candidate in the highest imperial examinations) and order them to sutdy the books of Qing Dynasty to get well-learned then grant them official positions.[E Ertai et al.write by imperial command:Veritable Records of <br /> Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> In the tenth year of Shunzhi, the emperor declared an imperial order about examining the selected Han bachelor of all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[Idem, p.7-8]<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:10, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081477 蔡珠凤 女==<br /> <br /> 雍、乾、嘉年间，从新科进士中选取习满文者的做法得到延续，但每次选取者人数不一，整体上渐呈下降之势，至道光二十年前后废止，为汉书的满文翻译提供了人力来源，同时也为沟通满、汉两族文化提供了桥梁。<br /> <br /> 事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，遂敕达海等翻译汉书，使“满洲臣民未习汉文者，亦能兼通汉书”，而太宗自己也以它们作为“临政规范”，学习汉族的国家治理模式。[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。]顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖又以它们作为倡导礼义教化的工具，希望通过此举使“满洲人知崇正学、尚经术”，令“邪说不得行”，而“风俗丕变”。[ 同上。]<br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars continued, but the number of candidates selected each time varied, and the overall trend gradually decreased. It was abolished around the 20th year of Dao Guang, which not only provided a source of manpower resources for Manchu translation of Hanshu, but also provided a bridge for communication between Manchu and Han cultures.<br /> In fact, as early as the Taizong period, because the Manchus still lived outside the frontier fortress, did not know Chinese characters and did not know about the regime, they ordered Dahai and other people to translate Chinese books, so that &quot;Manchus who did not learn Chinese could also understand the contents of Chinese books&quot;, and Taizong himself used them as &quot;administration norms&quot; to learn the national governance model of the Han nationality. [Writed by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] during the reign of Shunzhi, after Ashitan translated the 《University》《Moderate》and other books, Shizu used them as a tool to advocate etiquette and righteousness education, hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; And &quot;Customs change&quot;. [ibid.]<br /> <br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars was continued, but the number of candidates selected each time varied, and the overall trend gradually tended to decrease. It was abolished around the second decade of Dao Guang, which not only provided human resources for Manchu translation of the Han books, but also builded the bridge of cultural communication between Manchu and Han.<br /> In fact, as early as the the Emperor Taizong period, because the Manchu who still lived outside shanhaiguan pass, did not know Chinese characters and the regime,Taizong ordered Dahai and others to translate the Han books, so that &quot;Manchus who did not learn Chinese could also understand the Han books&quot;, and Taizong himself also used them as &quot; the administration norms&quot; to learn the national governance model of the Han nationality. [Written by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] During the reign of Shunzhi, after Ashitan translated the &quot;University&quot;&quot;Moderate&quot;and other books,Hong Taiji used them as the tool to advocate confucian code of ethics , hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; and &quot;Customs change&quot;. [ibid.]--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 02:40, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081486 付诗雨 女==<br /> <br /> 显然，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无，即便是《诗经》中提到的各种花草树木、鸟兽虫鱼，也对拓展满人见闻甚有助益。[ 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。]有清一代，并非只有官方组织汉书的翻译，私人译书也很盛行。但官方译书与私人译书不同，无论是在译书的取材上，还是在译书的组织管理上，抑或是译书的颁行上，都有其特殊的考量。<br /> Obviously,the translation and printing of the classics and history of Han are conductive to correcting the humanity and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in &quot;the Book of Songs&quot;, also contribute to enrich their knowledge.[Ye Gaoshu:&quot;Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as example&quot;,&quot;The Histotrical Journal of National Taiwan Normal University<br /> &quot;1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials of translation, the organization and management of the translation, or the publishment of the translation.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:16, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081559 周小雪 女==<br /> <br /> 即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了严肃的兵法与战略意义。以满文遍译汉书，尤其是经、史、子、集等书，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过汉籍的翻译“研究微言，讲求古义”，进行文化沟通。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。]藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，并实现“治统”与“道统”的和谐统一。<br /> Even popular literature such as The History of the Three Kingdoms was given serious military and strategic significance when translated into Manchu script. The purpose of translating Chinese books with Manchu script ,especially Canon ,History,Philosophy and Literature such book is not to show the superiority of the Manchu language system,but to show the confucian classics。Through the translation of Chinese classics ,study small points ,emphasize the ancient significance and carry out cultural communication.Ye Gaoshu.Cultural Policy in the early Qing Dynasty.Taipei:Rice Village Press,2002,p.91.Through the translation of Chinese classics,Manchu rulers not only understood the Han culture,but also gained important experience of controlling the Han people in the process of contact and learning,so that Manchu regime gradually transformed into central plains regime in nature and realized the unity of regnant orthodoxy and confucian orthodoxy.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)Modifying canon, history, philosophy and literature to Confusion classics, history, pre Qin hundred works, religion and classical writings.因为经：经书，是指儒家经典著作；史：史书，即正史；子：先秦百家著作，宗教；集：文集，即诗词汇编。泛指我国古代典籍。Canon, history, philosophy and literature did not express the exact meaning.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)&quot;表章经学，天下从风”The first half of the sentence is not translated accuratelyand the second half of the sentence has not been translated，so I think it should be translated into &quot;Commend Confucian classics and let people all over the world follow&quot;<br /> <br /> ==日语语言文学 202120081562 邹岳丽 女==<br /> <br /> 结语<br /> 清初之际，虽然国家尚未实现从“征服王朝”向“中原王朝”的转变，但统治者在致力于武力开拓的同时，也开始关注文化活动。一方面，统治者念念不忘“国语骑射”的满洲旧制，将其视作立国精神；另一方面，又积极组织汉书翻译，倡导汉文化精神，从中原儒学中探求君主治术，构建国家的治统与道统。汉书翻译不仅让统治者得以接触汉族思想精粹和政治观念，而且让其在了解汉文经典与汉族文化的过程中，学习历代帝王的执政得失，以及古往今来的兴废事迹，从中汲取治国经验。<br /> Conclusion At the beginning of the Qing Dynasty, although the country has not yet realized the transformation from &quot;conquering Dynasty&quot; to &quot;Central Plains Dynasty&quot;，however, while the rulers were committed to the development of force, they also began to pay attention to cultural activities. On the one hand, the rulers never forget the old Manchu system of &quot;national language riding and shooting&quot; and regarded it as the spirit of founding the country;On the other hand, --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)he actively organized the translation of Chinese calligraphy, advocated the spirit of Chinese culture, explored the rule of monarchy from the Confucianism of the Central Plains, and constructed the rule and orthodoxy of the country.Chinese translation not only allows the rulers to get in touch with the <br /> ideological essence and political concepts of the Han nationality, but also allows them to learn from the ruling gains and losses of emperors and the rise and fall deeds from ancient to modern times in the process of understanding Chinese classics and Han<br /> culture, so as to learn from the experience of governing the country. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)from the experience of governing the country. “here the preposition from should be deleted--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)<br /> <br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC) ( here &quot;he&quot; is not consistant with the subjective &quot;the rulers&quot;, so &quot;he&quot; should be changed in to &quot;they&quot; )<br /> <br /> ==国别 202120081478 曾俊霖 男==<br /> <br /> 概言之，汉书的翻译既匡扶了社稷，又教化了臣民，令满、汉文化之间的交流得以开启并加深。虽然清初三朝期间，汉书翻译的规模不一，统治者对于汉族文化的具体态度存在差异，但翻译的原则与标准基本未变，那便是以文治教化和典章制度为主，通过翻译汉族典籍，凝聚符合国家需求的集体价值观，并将汉族传统文化落实为国家治理的大政方针，实现兴文教、崇经术、开太平的治国理念。<br /> <br /> In short, the translation of books of Han nationality not only helped the whole country, but also educated his people so that the cultural exchange between Manchu and Han can be opened and deepened. During the three dynasties of the early Qing Dynasty, the scale of books of Han nationality translation was different, and the rulers' specific attitudes towards Han culture were different, but the principles and standards of translation remained basically unchanged, which focused on cultural education and the system of laws and regulations, condensed the collective values in line with the national needs through the translation of Han classics, and implemened the Han traditional culture as the major policy of national governance, realized the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> In short, the translation of Books of Han not only gave great help to the whole country, but also educated its(the Qing Dynasty) people so that it began and then deepened the cultural exchange between Manchu and Han. During the first three emperors' rulings of the early Qing Dynasty, though the scales of translation was different, and the rulers' specific attitudes towards Han culture differed from each other, the principles and standards of translation remained basically unchanged, that is to say, it will focus on cultural education and the system of laws and regulations, condense the collective values in line with the national needs through the translation of Han classics, and implement the Han traditional culture as the major policy of national governance to realize the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 08:19, 29 September 2021 (UTC)Huang Zhuliang<br /> <br /> ==国别 202120081493 黄柱梁 男==<br /> Footnotes and References<br /> <br /> 1 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。<br /> <br /> 2 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。<br /> <br /> 3 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。<br /> <br /> 4 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 5 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。<br /> <br /> 6 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。<br /> <br /> 1. Yang Jialuo, ''History of the Jin Dynasty''(1115-1234), Taipei, Dingwen Book Company, 1985, pp.1684.<br /> <br /> 2. Ming Zhu et al. (compiled under the order of Emperor Kangxi ), ''the Imperial Archives of Emperor Taichu(1559-1626, posthumous titled Gao Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1986, pp.2. <br /> <br /> 3. The First Historical Archives of China, Translated and Noted by the Institute of History in Chinese Academy of Social Sciences, ''Old Documents of Manchu Script'', Peking, Zhonghua Book Company, 1990, pp.1196.<br /> <br /> 4. E Ertai et al. (compiled under the order of Emperor Yongzheng ), ''the Imperial Archives of Emperor Taizong(1592-1643, posthumous titled Wen Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985, pp.13.<br /> <br /> 5. Proofread by Wang Zhongshan, ''Biographies of the Qing Dynasty'', Peking, Zhonghua Book Company, 1987, pp.187.<br /> <br /> 6. Committee of National History Compilation, ''the Imperial Archives of Joseon Dynasty'', Seoul, Committee of National History Compilation, 1973, pp.38.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 08:18, 29 September 2021 (UTC)Huang Zhuliang<br /> <br /> ==国别 202120081507 刘薇 女==<br /> 7 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。<br /> <br /> 8 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。<br /> <br /> 9 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。<br /> <br /> 10 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 11 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。<br /> <br /> 12 同上，第2页。<br /> <br /> 7 National History Compilation Committee, Record of the Korean Dynasty, Seoul: National History Compilation Committee, 1973, p.62.<br /> 8 Ye Gaoshu, cultural policy in the early Qing Dynasty, Taipei: Daoxiang press, 2002, p.58.<br /> 9 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.10.<br /> 10 Luo Zhenyu, Collections of secretary's memorial to the throne during the reign of Tencong, Beijing: Renmin University of China Press, 1989, p.2.<br /> 11 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.14.<br /> 15 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.2. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:23, 28 September 2021 (UTC)Liu wei<br /> <br /> ==国别 202120081537 颜莉莉 女==<br /> 13 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。<br /> <br /> 14 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 15 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 16 同上，第82页。<br /> <br /> 17 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。<br /> <br /> 18 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。<br /> <br /> 13th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, pp.24-25,115.<br /> <br /> 14th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9<br /> <br /> 15th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, p.2<br /> <br /> 16th. Idem<br /> <br /> 17th. Qing emperor Gaozong ordered to write: ''General spectrum of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10<br /> <br /> 18th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16<br /> <br /> ==国别 202120081538 颜子涵 女==<br /> 19 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 20 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。<br /> <br /> 21 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。<br /> <br /> 22 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 23 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。<br /> <br /> 24 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。<br /> <br /> 19. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1989, pp.13.<br /> <br /> 20. Editor of China's First Historical Archives: ''Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty'', Beijing: Guangming Daily Press, 1989, pp.80.<br /> <br /> 21. Yan Chongnian made proofreading: ''Kangxi Shuntian Fuzhi'', Beijing: China Book Company, 2009, pp.482.<br /> <br /> 22. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company ,1989,pp.9.<br /> <br /> 23.Kao-Shu Yeh, ''Cultural policy in the early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.<br /> <br /> 24. Ortai and some people compiled，Li Wei, Zhao Degui and others proofread: ''Journal of the eight banners •First Episode'', Changchun: Northeast Normal University Press, 1989, pp. 5339.<br /> <br /> ==国别 202120081540 阳佳颖 女==<br /> 25 同上。<br /> <br /> 26 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。<br /> <br /> 27 同上，第7-8页。<br /> <br /> 28 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。<br /> <br /> 29 同上。<br /> <br /> 30 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。<br /> <br /> 31 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。<br /> <br /> [25] Idem<br /> <br /> [26] E,Ertai et al. (eds. under the order of the Emperor). ''Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty'', Beijing:Zhonghua Book Company,1985,p.11.<br /> <br /> [27] Idem,pp.7-8.<br /> <br /> [28] E,Ertai et al.(eds.), Li,Xun&amp;Zhao Degui et al.(proofread). ''The First Collectanea in Ba Qi Tong Zhi'', Changchun:Northeast Normal University Press,1989, p.5325.<br /> <br /> [29] Idem<br /> <br /> [30] Ye,Gaoshu. “The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan”.''Historical Inquiry of the National Taiwan Normal University'',no.20(1992).<br /> <br /> [31] Ye,Gaoshu. ''The Cultural Policies of the Early Qing Dynasty''. Taipei:Daoxiang Press,2002,p.91.<br /> <br /> =Hongloumeng=<br /> HERE STARTS A NEW TRANSLATION: REST OF CHAPTER 19 OF HONGLOUMENG<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] etc.<br /> <br /> ==国别 202120081544 叶维杰 男==<br /> <br /> 第十九回 ... 这些丫头们明知宝玉不讲究这些；二则李嬷嬷已是告老解事出去的了，如今管不着他们：因此只顾玩笑，并不理他。那李嬷嬷还只管问：“宝玉如今一顿吃多少饭？什么时候睡觉？”丫头们总胡乱答应。有的说：“好个讨厌的老货！” 李嬷嬷又问道：“这盖碗里是酪，怎么不送给我吃？”说毕，拿起就吃。一个丫头道：“快别动，那是说了给袭人留着的，回来又惹气了。你老人家自己承认，别带累我们受气。”李嬷嬷听了，又气又愧，便说道：“我不信他这么坏了肠子。别说我吃了一碗牛奶，就是再比这个值钱的，也是应该的。难道待袭人比我还重？难道他不想想怎么长大了？我的血变了奶，吃的长这么大，如今我吃他碗牛奶，他就生气了？我偏吃了，看他怎么着！你们看袭人不知怎么样，那是我手里调理出来的毛丫头，什么阿物儿！”一面说，一面赌气把酪全吃了。<br /> <br /> Chapter XIX...These girls' busy joking with each other and not much cared about Nanny Li as they previously knew Pao'yue was not particular about these, and there's no room left for Nanny Li to discipline them for she's already be dismissed. While Nanny Li kept asking:“ How's Pao-yue's appetite these day? And the time he make rest?” Always with so less careness girls reply. Some complained:“Aye! Such an old nosy lady!” Still Nanny Li asked：“A bowl of cheeze here! Why don't you bring it to me?”Then she directly grabbed some to her mouth. One girl hurriedly said:“Quit it! That's what Pao'yue reserved for Xiren! You take the blame yourself if he gets discontented, don't get us involved.” Angry but ashamed also Nanny Li went, and said:“I don't believe it！I even deserve something more valuable, let alone a bowl of milk! Is Xi'ren more important than me? Pao'yue can't be this heartless! Think about it, I myself raised him up this good step by step heart and soul with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he did! And Xi'ren? I taught her everything! Mad at me? Don't be ridiculous!”Nagging, Nanny Li emptied the whole bowl.<br /> <br /> ==国别 202120081551 张扬 男==<br /> <br /> 又一个丫头笑道：“他们不会说话，怨不得你老人家生气。宝玉还送东西给你老人家去，岂有为这个不自在的？”李嬷嬷道：“你也不必装狐媚子哄我，打量上次为茶撵茜雪的事我不知道呢！明儿有了不是，我再来领。”说着，赌气去了。<br /> 少时，宝玉回来，命人去接袭人。只见晴雯躺在床上不动，宝玉因问：“可是病了？还是输了呢？”秋纹道：“他倒是赢的，谁知李老太太来了，混输了，他气的睡去了。”宝玉笑道：“你们别和他一般见识，由他去就是了。”<br /> 说着，袭人已来，彼此相见。袭人又问宝玉何处吃饭，多早晚回来；又代母、妹问诸同伴姊妹好。一时换衣卸妆。宝玉命取酥酪来，丫鬟们回说：“李奶奶吃了。”宝玉才要说话，袭人便忙笑说道：“原来留的是这个，多谢费心。前儿我因为好吃，吃多了，好肚子疼，闹的吐了，才好了。他吃了倒好，搁在这里白糟蹋了。我只想风干栗子吃，你替我剥栗子，我去铺炕。”<br /> <br /> ==国别 202020080595 陈静 女==<br /> <br /> 宝玉听了，信以为真，方把酥酪丢开，取了栗子来，自向灯下检剥。一面见众人不在房中，乃笑问袭人道：“今儿那个穿红的是你什么人？”袭人道：“那是我两姨姐姐。”宝玉听了，赞叹了两声。袭人道：“叹什么？我知道你心里的缘故，想是说他那里配穿红的？”宝玉笑道：“不是，不是。那样的人不配穿红的，谁还敢穿？我因为见他实在好的很，怎么也得他在咱们家就好了。”袭人冷笑道：“我一个人是奴才命罢了，难道连我的亲戚都是奴才命不成，定还要拣实在好的丫头才往你们家来？”宝玉听了，忙笑道：“你又多心了。我说往咱们家来，必定是奴才不成，说亲戚就使不得？”袭人道：“那也般配不上。”<br /> 宝玉便不肯再说，只是剥栗子。袭人笑道：“怎么不言语了？想是我才冒撞冲犯了你？明儿赌气花几两银子，买进他们来就是了。”<br /> 宝玉笑道：“你说的话，怎么叫人答言呢？我不过是赞他好，正配生在这深宅大院里，没的我们这宗浊物倒生在这里。”<br /> Hearing this, Master Bao fell for it and throw the curds away, taking some chestnuts and then peeling them under the lantern. Finding others not in the room except Aroma, Master quipped: “Who is the the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know it is because they could not wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons doesn't deserve it? I just admire them and hope if they can stay in our home.” Aroma sneered, “I am just a slave. So all of my families are slaves and we should pick up the best girls to be slaves in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the slave but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they should be in such circumstance where the persons like me live”<br /> <br /> ==翻译学 202120081481 陈心怡 女==<br /> <br /> 袭人道：“他虽没这样造化，倒也是娇生惯养的，我姨父、姨娘的宝贝儿似的。如今十七岁，各样的嫁妆都齐备了，明年就出嫁。”宝玉听了“出嫁”二字，不禁又嗐了两声。正不自在，又听袭人叹道：“我这几年，姊妹们都不大见；如今我要回去了，他们又都去了。”<br /> 宝玉听这话里有文章，不觉吃了一惊，忙扔下栗子，问道：“怎么着，你如今要回去？”袭人道：“我今儿听见我妈和哥哥商量，教我再耐一年，明年他们上来，就赎出我去呢。”宝玉听了这话，越发忙了，因问：“为什么赎你呢？”袭人道：“这话奇了。我又比不得是这里的家生子儿，我们一家子都在别处，独我一个人在这里，怎么是个了局呢？”宝玉道：“我不叫你去，也难哪。”袭人道：“从来没这个理。就是朝廷宫里，也有定例：几年一挑，几年一放，没有长远留下人的理，别说你们家。” 宝玉想一想，果然有理。又道：“老太太要不放你呢？”<br /> Aroma said, “Although she has few achievements, she is pampered and the apple of my uncle’s, aunt’s eyes. She is now 17. Since all kinds of dowries had been prepared, she could get married next year. ” Hearing “get married”, Master Bao signed spontaneously. He was still ill at ease and then heard Aroma said, “I have rarely met with my sisters in the past few years. Now I’m going back, however, they came.”Master Bao thought that there’s more to it than what is said. He was amazed, threw chestnuts at once and asked, “what’s wrong? You are going back now?” Aroma said, “I heard my mother and brother talking about it today. They want me to remain patient for another year and they will come here to redeem me next year. ” Master Bao heard it, felt anxious and asked, “Why they want to redeem you?” Aroma said, “What you said is pretty strange. I’m not a daughter of maids here. My family is elsewhere, and I’m the only one here. How can it be like this?” Master Bao said, “I’m afraid I can’t let you go.” Aroma said, “It makes no sense. There are routines even in the imperial palace: palace maids are selected once every few years and then set free. There is no reason to keep a person for a long time in the imperial palace, let alone in your house.” Master Bao thought about it for a while and thought it made sense. Then he said, “What if my grandmothers doesn’t let you go?”<br /> <br /> ==翻译学 202120081487 高蜜 女==<br /> <br /> 袭人道：“为什么不放呢？我果然是个难得的，或者感动了老太太、太太，不肯放我出去，再多给我们家几两银子留下，也还有的；其实我又不过是个最平常的人，比我强的多而且多。我从小儿跟着老太太，先伏侍了史大姑娘几年，这会子又伏侍了你几年。我们家要来赎我，正是该叫去的，只怕连身价不要，就开恩放我去呢。要说为伏侍的你好，不叫我去，断然没有的事。那伏侍的好，是分内应当的，不是什么奇功；我去了，仍旧又有好的了，不是没了我就使不得的。”<br /> 宝玉听了这些话，竟是有去的理，无留的理，心里越发急了。因又道：“虽然如此说，我只一心要留下你，不怕老太太不和你母亲说，多多给你母亲些银子，他也不好意思接你了。”<br /> 袭人道：“我妈自然不敢强：且慢说和他好说，又多给银子；就便不好好和他说，一个钱也不给，安心要强留下我，他也不敢不依。但只是咱们家从没干过这倚势仗贵霸道的事。这比不得别的东西，因为喜欢，加十倍利，弄了来给你，那卖的人不吃亏，就可以行得的；如今无故平空留下我，于你又无益，反教我们骨肉分离，这件事，老太太、太太肯行吗？”<br /> <br /> Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I am a most ordinary person. A whole lot people are better than me. Bought in by Grandma Merchant since I was a child, I had served Lady History for the first several years, and these several years I have been serving you. Now my family are about to pay the ransom. When I ask for a leave, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have served you well. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good servants who will take my place when I leave.” Hearing that, Precious Jade Merchant became all the more anxious because she had a reason to leave and no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I wish Grandma Merchant to talk to your mother and give her a lot more money so that she has no reason to come and take you home. Aroma replied, “My mother certainly dares not to ask for my leaving, not to mention that you talked to her in a mild and polite way and gave her extra money. Even if you forced her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my mother. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 16:09, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081489 何芩 女==<br /> <br /> 宝玉听了，思忖半晌，乃说道：“依你说来说去，是去定了？”袭人道：“去定了。”宝玉听了，自思道：“谁知这样一个人，这样薄情无义呢！”乃叹道：“早知道都是要去的，我就不该弄了来，临了剩我一个孤鬼儿。”说着，便赌气上床睡了。原来袭人在家，听见他母、兄要赎他回去，他就说：“至死也不回去。”又说：“当日原是你们没饭吃，就剩了我还值几两银子，要不叫你们卖，没有个看着老子娘饿死的理；如今幸而卖到这个地方儿，吃穿和主子一样，又不朝打暮骂。况如今爹虽没了，你们却又整理的家成业就，复了元气；若果然还艰难，把我赎出来，再多掏摸几个钱，也还罢了。其实又不难了，这会子又赎我做什么？权当我死了，再不必起赎我的念头了。”因此哭了一阵。他母、兄见他这般坚执，自然必不出来的了；况且原是卖倒的死契。明仗着贾宅是慈善宽厚人家儿，不过求求，只怕连身价银一并赏了，还是有的事呢。<br /> <br /> After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “I have to.” Aroma confirmed. Hearing this, Precious Jade thought to himself, “Who knows how heartless you are.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother wanted to redeem her back. “I won’t go back until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have recollected yourselves and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t ever think about it! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for her to leave the Merchant’s, besides, it was a sold-out death indenture. In fact, it was not impossible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:03, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081499 李双 女==<br /> <br /> 二则，贾府中从不曾作践下人，只有恩多威少的；且凡老少房中所有亲侍的女孩子们，更比待家下众人不同，平常寒薄人家的女孩儿也不能那么尊重。因此他母子两个就死心不赎了。<br /> 次后忽然宝玉去了，他两个又是那个光景儿，母子二人心中更明白了，越发一块石头落了地，而且是意外之想，彼此放心，再无别意了。<br /> 且说袭人自幼儿见宝玉性格异常，其淘气憨顽出于众小儿之外，更有几件千奇百怪、口不能言的毛病儿。近来仗着祖母溺爱，父母亦不能十分严紧拘管，更觉放纵弛荡，任情恣性，最不喜务正。每欲劝时，谅不能听。今日可巧有赎身之论，故先用骗词以探其情，以压其气，然后好下箴规。今见宝玉默默睡去，知其情有不忍，气已馁堕。自己原不想栗子吃，只因怕为酥酪生事，又像那茜雪之茶，是以假要栗子为由，混过宝玉不提就完了。<br /> What’s more, the Merchant’s was very good to the servants, and never treated them cruelly. All the girls who served the old or the young received more respect than the others, even more than the girls who lived in poor families. Consequently Aroma’s mother and brother made their minds not to redeem her. Later the sudden arrival of Precious Jade and his meeting with Aroma still further reassured them and put down their stone in heart. The unexpected situation dispelled their other thoughts. When Precious Jade Merchant was young, Aroma found that he was different from ordinary children and that he was naughtier and had some foibles which can’t be told to others. Recently, because Grandma Merchant spoiled Precious Jade too much, his parents couldn’t discipline him too. He was therefore more indulgent and willful, and hated doing the right thing. Whenever others persuaded him, he was stubborn. Today it happened to talk about redemption, so Aroma deliberately lied to Precious Jade to test his attitude and to restrain his anger, and then made the rules. She saw Precious Jade go to sleep silently. She knew the truth, therefore she couldn’t help feeling some guilt, and her anger also subsided. Aroma hadn’t wanted to eat the chestnuts, but was just afraid of the problems that would result from the milk, just like Snow Alizarin’s tea. For this reason, she tricked Precious Jade into not mentioning milk by pretending she wanted to eat chestnuts.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 04:50, 29 September 2021 (UTC)<br /> <br /> ==翻译学 202120081506 刘胜楠 女==<br /> <br /> 于是命小丫头子们将栗子拿去吃了，自己来推宝玉，只见宝玉泪痕满面。<br /> 袭人便笑道：“这有什么伤心的？你果然留我，我自然不肯出去。”宝玉见这话头儿活动了，便道：“你说说，我还要怎么留你？我自己也难说了。”<br /> 袭人笑道：“咱们两个的好，是不用说了。但你要安心留我，不在这上头。我另说出三件事来，你果然依了，那就是真心留我了；刀搁在脖子上，我也不出去了。”<br /> 宝玉忙笑道：“你说那几件？我都依你。好姐姐，好亲姐姐，别说两三件，就是两三百件，我也依的。只求你们看守着我，等我有一日化成了飞灰，——飞灰还不好，灰还有形有迹，还有知识的。——等我化成一股轻烟，风一吹就散了的时候儿，你们也管不得我，我也顾不得你们了，凭你们爱那里去，那里去就完了。”<br /> Xi Ren thereupon gave the chestnuts to the other maids and nudged Baoyu gently. She found his face is tear-strained .<br /> “Why you so sad about that?”she cajoled . “If you really want me to remind in Jia’s mansion, I won’t leave naturally.” Reading between the lines, Baoyu quickly replied , “Just tell me what I can do to keep you. I don't know.” <br /> She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I‘ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.” Baoyu merrily said, “Well, what are these three conditions? I will agree them all, dear sister, my nice sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to watch over me, and l will not be able to care about you. I will let you go wherever you please as well.”--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 04:48, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120021494 金晓童 女==<br /> <br /> 急的袭人忙捂他的嘴道：“好爷，我正为劝你这些个，更说的狠了。”宝玉忙说道：“再不说这话了。”袭人道：“这是头一件要改的。”宝玉道：“改了，再说你就拧嘴。还有什么？”<br /> 袭人道：“第二件，你真爱念书也罢，假爱也罢，只在老爷跟前，或在别人跟前，你别只管嘴里混批，只作出个爱念书的样儿来，也叫老爷少生点儿气，在人跟前也好说嘴。老爷心里想着：我家代代念书，只从有了你，不承望不但不爱念书(已经他心里又气又恼了)，而且背前面后混批评：凡读书上进的人，你就起个外号儿，叫人家‘禄蠹’；又说只除了什么‘明明德’外就没书了，都是前人自己混编纂出来的。这些话，你怎么怨得老爷不气，不时时刻刻的要打你呢？”<br /> 宝玉笑道：“再不说了。那是我小时候儿不知天多高地多厚，信口胡说的，如今再不敢说了。还有什么呢？”<br /> Xiren covered his mouth in a hurry and said:&quot;my dear lord, I'm trying to persuade you, but you said these even harder.&quot; Baoyu quickly said:&quot;I will not say these again.&quot;&quot;This is the first thing you need to change.&quot;Xiren replied.Baoyu said:&quot;OK,if I say it again,you can twist my mouth.Anything else?＂<br /> Xiren said:” The second thing, whether you like studying or not, except for nonsense you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk. Milord will say to himself:“Everyone in my family have studied from generation to generation except you. And I can’t imagine that not only do you hate reading(already he was angry and bitter), but also making criticism everywhere----if someone are motivated and love reading, you will call him ‘greedy man’; or you will say every book is fabricated but ‘li Ji’. ” Because of these above, why did you complain that milord are usually annoyed and beat your ass?” “I will never be like that before. When I was a kid, I didn’t understand bragging and talk whatever I want. My dare not say now, and what else?” BaoYu said with a smile.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:49, 28 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081504 李怡 女==<br /> <br /> 袭人道：“再不许谤僧毁道的了。还有更要紧的一件事：再不许弄花儿，弄粉儿，偷着吃人嘴上擦的胭脂和那个爱红的毛病儿了。”宝玉道：“都改，都改。再有什么，快说罢。”<br /> 袭人道：“也没有了，只是百事检点些，不任意任性的就是了。你要果然都依了，就拿八人轿也抬不出我去了。”宝玉笑道：“你在这里长远了，不怕没八人轿你坐。”袭人冷笑道：“这我可不稀罕的！有那个福气，没有那个道理，纵坐了也没趣儿。”<br /> 二人正说着，只见秋纹走进来说：“三更天了，该睡了。方才老太太打发嬷嬷来问，我答应睡了。”宝玉命取表来看时，果然针已指到子初二刻了。方从新盥漱，宽衣安歇，不在话下。<br /> 至次日清晨，袭人起来，便觉身体发重，头疼目胀，四肢火热。先时还扎挣的住，次后挨不住，只要睡，因而和衣躺在炕上。<br /> Xi Ren said :Stop denigrating monks and dhamma.There is a more important things ; no more indulging in flowers and rouge and powder,no more touching lipstick on other people's lips secretly ,and give up the habit of applying makeup.Bao Yu said : i will change it all .And anything else ? Xi Ren said : Nothing,you must be careful of everything and stop being capricious. If you change them all, I won't leave even if you lift me in a huge Jiao. Bao Yu laughed and said : If you stay here long enough, you'll be able to ride in a big Jiao. Xi Ren sneered and said :I don't desire it, and even if I were lucky enough to ride in the big Jiao, it would be against the rules and boring.<br /> While the two were talking, Xi Ren came in and said : It's early in the morning and it's time to go to bed. Lady Dowager sent her maid to ask after you, and I said you were asleep.Bao Yu took a watch and checked the time, and it was already midnight, he cleaned up again and then undressed and went to bed and stopped talking.<br /> When Xi Ren got up early the next morning, she felt heavy and dizzy,and she felt her body was burning. At first she managed to stand up, then she couldn't hold on and felt sleepy, and finally she lay down in bed with her clothes on.<br /> <br /> ==法语语言文学 202120081517 彭瑞雪 女==<br /> <br /> 宝玉忙回了贾母，传医诊视，说道：“不过偶感风寒，吃一两剂药，疏散疏散就好了。”开方去后，令人取药来煎好。刚服下去，命他盖上被窝焐汗。宝玉自去黛玉房中来看视。<br /> 彼时黛玉自在床上歇午，丫鬟们皆出去自便，满屋内静悄悄的。宝玉揭起绣线软帘，进入里间，只见黛玉睡在那里，忙上来推他道：“好妹妹，才吃了饭，又睡觉。”将黛玉唤醒。黛玉见是宝玉，因说道：“你且出去逛逛。我前儿闹了一夜，今儿还没歇过来，浑身酸疼。”宝玉道：“酸疼事小，睡出来的病大。我替你解闷儿，混过困去就好了。”黛玉只合着眼，说道：“我不困，只略歇歇儿。你且别处去闹会子再来。”宝玉推他道：“我往那里去呢？见了别人就怪腻的。”<br /> After hastily greeting Mother Jia, Baoyu invited a doctor to see Xiren at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills, the illness will slowly fade away.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to cook it. As soon as Xiren finished the soup, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Baoyu went alone to Daiyu’s room to visit her. At that time, Daiyu was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Baoyu gently lifted the curtain and entered the room, only to see Daiyu sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” Baoyu tried to wake Daiyu up. When she was awakened, she saw that the person who had woken her up was Bao Yu, she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” Baoyu answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very ill. I will relieve your boredom so that the sleepiness is dispelled, and you will be refreshed.” Daiyu just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Baoyu nudged her and said, “Where can I go? I’m tired of others.”<br /> <br /> ==法语语言文学 202120081542 杨堃 女==<br /> <br /> 黛玉听了，嗤的一笑道：“你既要在这里，那边去老老实实的坐着，咱们说话儿。”宝玉道：“我也歪着。”黛玉道：“你就歪着。”宝玉道：“没有枕头，咱们在一个枕头上罢。”黛玉道：“放屁！外头不是枕头？拿一个来枕着。”<br /> 宝玉出至外间，看了一看，回来笑道：“那个我不要，也不知是那个腌臜老婆子的。”黛玉听了，睁开眼，起身笑道：“真真你就是我命中的魔星！请枕这一个。”说着，将自己枕的推给宝玉，又起身将自己的再拿了一个来枕上，二人对着脸儿躺下。<br /> 黛玉一回眼，看见宝玉左边腮上有钮扣大小的一块血迹，便欠身凑近前来，以手抚之细看道：“这又是谁的指甲划破了？”宝玉倒身，一面躲，一面笑道：“不是划的，只怕是才刚替他们淘澄胭脂膏子，溅上了一点儿。”说着，便找绢子要擦。<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to sit here, sit honestly there and let's talk.&quot; Baoyu said, &quot;I'm askew, too.&quot; &quot;You are crooked,&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's be on the same pillow.&quot; Daiyu said, &quot;Bullshit! It's not a pillow outside? Take one !&quot; <br /> Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. <br /> As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to stay here, sit there quietly and let's have a talk.&quot; Baoyu said, &quot;I want to lie down, too.&quot; &quot;Do as you like&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's share the pillow.&quot; Daiyu said, &quot;Don’t talk rot! It's not a pillow outside? Take one !&quot; Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 04:32, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081556 周俊辉 女==<br /> <br /> 黛玉便用自己的绢子替他擦了，咂着嘴儿说道：“你又干这些事了；干也罢了，必定还要带出幌子来。就是舅舅看不见，别人看见了，又当作奇怪事，新鲜话儿，去学舌讨好儿，吹到舅舅耳朵里，大家又该不得心净了。”<br /> 宝玉总没听见这些话，只闻见一股幽香，却是从黛玉袖中发出，闻之令人醉魂酥骨。<br /> 宝玉一把便将黛玉的衣袖拉住，要瞧瞧笼着何物。黛玉笑道：“这时候谁带什么香呢？”宝玉笑道：“那么着，这香是那里来的？”黛玉道：“连我也不知道，想必是柜子里头的香气熏染的，也未可知。”宝玉摇头道：“未必。这香的气味奇怪，不是那些香饼子、香球子、香袋儿的香。”黛玉冷笑道：“难道我也有什么罗汉、真人给我些奇香不成？就是得了奇香，也没有亲哥哥亲兄弟弄了花儿、朵儿、霜儿、雪儿替我炮制。我有的是那些俗香罢了。”<br /> <br /> Daiyu wiped his cheek with her handkerchief. Smacking her mouth, she said:“ You did it again. You always make excuses to do the trifles. You’re lucky that my uncle doesn’t know. But if other people saw it, they would take it as an anecdote, an opportunity to play up to my uncle. As soon as my uncle hears about it, there will be no peace in the house.”<br /> The words went in one his ear and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve, which was intoxicating. <br /> Baoyu grabbed Daiyu’s sleeve to see what it was. Daiyu laughed and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it came out of the closet.” Baoyu shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Daiyu sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”<br /> <br /> Daiyu wiped his mouth with her mocket,she pouted and said:“You did it again, but you also make trouble to us. Although uncle couldn't see it, other people could and would take it as a anecdote. Mabye he heard of it beacause of someone's flattery, there won't be quiet.”<br /> The words went in one of his ears and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve,<br /> <br /> ==法语语言文学 202120081558 周清 女==<br /> <br /> 宝玉笑道：“凡我说一句，你就拉上这些。不给你个利害也不知道，从今儿可不饶你了。”说着，翻身起来，将两只手呵了两口，便伸向黛玉膈肢窝内两胁下乱挠。黛玉素性触痒不禁，见宝玉两手伸来乱挠，便笑的喘不过气来。口里说：“宝玉，你再闹，我就恼了。”宝玉方住了手，笑问道：“你还说这些不说了？”黛玉笑道：“再不敢了。”一面理鬓，笑道：“我有奇香，你有‘暖香’没有？”<br /> 宝玉见问，一时解不来，因问：“什么‘暖香’？”黛玉点头笑叹道：“蠢才，蠢才！你有‘玉’，人家就有‘金’来配你；人家有‘冷香’，你就没有‘暖香’去配他？”宝玉方听出来，因笑道：“方才告饶，如今更说狠了。”说着又要伸手。黛玉忙笑道：“好哥哥，我可不敢了。”宝玉笑道：“饶你不难，只把袖子我闻一闻。”说着便拉了袖子，笼在面上，闻个不住。黛玉夺了手道：“这可该去了。”宝玉笑道：“要去不能。咱们斯斯文文的躺着说话儿。”说着，复又躺下。黛玉也躺下，用绢子盖上脸。<br /> <br /> Baoyu smiled and said:&quot;if i say a word,you will do something like this. You don't know how to constrain, from now on, i won't forgive you anymore if you won't change.（You don't know what happened if I'm not serious. I won't let you off from this day forward.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC))&quot; As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:&quot;Baoyu, if you make a disturbance,i will bw anoyed.&quot; Baoyu stopped, he smiled and said:&quot;Will you still say this?&quot; &quot;i'll never do it again. But i have a special perfume, do you have the 'warm perfume'.&quot; Daiyu smiled and said.<br /> Baoyu couldn't solve it for a while, so he asked:&quot;What's the &quot;warm perfume?&quot; Daiyu nodded and signed with a smile:&quot;stupd, stupid!You have &quot;jade&quot;, people will have &quot;gold&quot;to match you;i have &quot;cold perfume&quot;, but you don't have &quot;warm perfume?&quot; Baoyu undstood:&quot;You just surrendered, and now it's even more excesive.&quot; He was about to stretch out his hand again. Daiyu hurriedly smiled: &quot;Good brother, I don't dare anymore.&quot;Baoyu smiled: &quot;It's not difficult to spare you. I just smell your sleeves.&quot; As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, &quot;This is the time to go.&quot; Baoyu smiled and said, &quot;I can't go.(I don't go.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC)) Let's lie down and talk quietly.&quot; As he said, he lay down again. Daiyu also lay down and covered her face with silk.<br /> <br /> ==俄语语言文学 202120081488 宫博雅 女==<br /> <br /> 宝玉有一搭没一搭的说些鬼话，黛玉总不理。宝玉问他几岁上京，路上见何景致，扬州有何古迹，土俗民风如何。黛玉不答。宝玉只怕他睡出病来，便哄他道：“嗳哟！你们扬州衙门里有一件大故事，你可知道么？”黛玉见他说的郑重，又且正言厉色，只当是真事，因问：“什么事？”宝玉见问，便忍着笑顺口诌道：“扬州有一座黛山，山上有个林子洞。”黛玉笑道：“这就扯谎，自来也没听见这山。”宝玉道：“天下山水多着呢，你那里都知道？等我说完了，你再批评。”黛玉道：“你说。”<br /> 宝玉又诌道：“林子洞里原来有一群耗子精。那一年腊月初七，老耗子升座议事，说：‘明儿是腊八儿了，世上的人都熬腊八粥。如今我们洞里果品短少，须得趁此打劫些个来才好。’乃拔令箭一枝，遣了个能干小耗子去打听。小耗子回报：‘各处都打听了，惟有山下庙里果、米最多。’老耗子便问：‘米有几样？果有几品？’小耗子道：‘米、豆成仓。果品却只有五样：一是红枣，二是栗子，三是落花生，四是菱角，五是香芋。’<br /> Precious Jade Merchant chattered by fits and starts, Mascara Jade Forest kept silent. Precious Jade Merchant asked, “How old were you when you went to the captical? What did you see along the road? Are there any historical sites in Yangzhou? How about the folk customs?” She didn’t answer. Precious Jade Merchant was worried she will get ill for sleeping too long , and coaxed her, “ Ah! There is an important event in yamen of Yangzhou, you know that? ” Mascara Jade Forest saw what he said with a stern look,so she aslo took it seriously. Then she asked, “What envent? ” Upon seeing this, Precious Jade Merchant concealed a smile and kept cooking up, “in Yangzhou there is a mountain called Daishan and a forest cave upon there. ” Mascara Jade Forest smiled, “It is nonsense, I have not heard of it at all. ”Precious Jade Merchant replied, “There are so many landscapes in the world, how do you know all of them? Keeping your comments until i finish my words. ” She said, “Say it. ” Precious Jade Merchant talked recklessly again, “There used to be a bunch of ratspirits in the forest cave. On the seventh day of the twelfth lunar month, the elder ratspirit held a meeting. On the meeting, he said, ‘Tomorrow is the eighth day of the twelfth lunar month. People will all make laba rice porridge. Now that we are short of grain in the cave, we must seize the chance to rob some. ’ Cosequently he threw a command arrow and sent an able young ratspirit to inquire. Young ratspirit returned and reported, ‘I have made inquiries everywhere. The temple at the mountain foot stores most fruits and rice. ’ The old ratspirit asked, ‘ How many kinds of grain? How many kinds of tribute? ’ The young ratspirit said, ‘There's a whole warehouse of rice and bean. There are only five kinds of cereal: one is red dates, two is chestnuts, three is peanuts, four is water chestnut, five is taro. ’<br /> <br /> Chinese names can be translated directly in pinyin.(宝玉—Baoyu；黛玉—Daiyu);--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:46, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081515 毛优 女==<br /> <br /> “老耗子听了大喜，即时拔了一枝令箭，问：‘谁去偷米？’一个耗子便接令去偷米。又拔令箭问：‘谁去偷豆？’又一个耗子接令去偷豆。然后一一的都各领令去了。只剩下香芋，因又拔令箭问：‘谁去偷香芋？’只见一个极小极弱的小耗子应道：‘我愿去偷香芋。’<br /> “老耗子和众耗子见他这样，恐他不谙练，又怯懦无力，不准他去。小耗子道：‘我虽年小身弱，却是法术无边，口齿伶俐，机谋深远。这一去，管比他们偷的还巧呢。’众耗子忙问：‘怎么比他们巧呢？’小耗子道：‘我不学他们直偷；我只摇身一变，也变成个香芋，滚在香芋堆里，叫人瞧不出来，却暗暗儿的搬运，渐渐的就搬运尽了。这不比直偷硬取的巧吗？’众耗子听了，都说：‘妙却妙，只是不知怎么变？你先变个我们瞧瞧。’小耗子听了，笑道：‘这个不难，等我变来。’说毕，摇身说：‘变！’竟变了一个最标致美貌的一位小姐。众耗子忙笑说：‘错了，错了。原说变果子，怎么变出个小姐来了呢？’小耗子现了形，笑道：‘我说你们没见世面，只认得这果子是香芋，却不知盐课林老爷的小姐才是真正的香玉呢。’”<br /> <br /> The old mouse was overjoyed and immediately drew an arrow and asked:&quot;Who is going to steal the rice?&quot; A mouse took the order to steal the rice. Then he drew /pulled another arrow and asked again :&quot;Who is going to steal the beans?&quot; Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse drew this left arrow and asked:&quot;Who is going to steal the taro?&quot; At this time a very small and weak mouse responded:&quot;I am willing to steal the taro.&quot; The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless supernatural power--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:38, 28 September 2021 (UTC)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]), skillful tongue and foresight. I will steal more cleverly than others. &quot;The mice hurriedly asked: &quot;How can you do that?&quot; The little mouse said: &quot;I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, &quot;It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!&quot;The little mouse listened and said with a smile: &quot;This is not difficult, wait for me!&quot; After speaking, he said: &quot;Change! &quot;She has turned into the most beautiful girl in this world. The mice laughed and said:&quot;it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?&quot; The little mouse appeared, and smiled: &quot;I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. &quot;(In Chinese pronounciation of the word &quot;taro&quot; is as the same as the word &quot;fragrant jade&quot;)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 14:28, 28 September 2021 (UTC)Sept. 28<br /> <br /> ==俄语语言文学 202120081529 吴婧悦 女==<br /> <br /> 黛玉听了，翻身爬起来，按着宝玉笑道：“我把你这个烂了嘴的！我就知道你是编派我呢。”说着便拧。宝玉连连央告：“好妹妹，饶了我罢，再不敢了。我因为闻见你的香气，忽然想起这个故典来。”黛玉笑道：“饶骂了人，你还说是故典呢。” 一语未了，只见宝钗走来，笑问：“谁说故典呢？我也听听。”黛玉忙让坐，笑道：“你瞧瞧，还有谁？他饶骂了，还说是故典。”宝钗笑道：“哦！是宝兄弟哟，怪不得他，他肚子里的故典本来多么。就只是可惜一件：该用故典的时候儿，他就偏忘了。有今儿记得的，前儿夜里的芭蕉诗就该记得呀，眼面前儿的倒想不起来。别人冷的了不得，他只是出汗。这会子偏又有了记性了。”黛玉听了，笑道：“阿弥陀佛！到底是我的好姐姐。你一般也遇见对子了。可知一还一报，不爽不错的。”<br /> 刚说到这里，只听宝玉房中一片声吵嚷起来。<br /> 未知何事，下回分解。<br /> <br /> Daiyu listened, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I knew that you were making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter.<br /> <br /> Daiyu heard, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I know that you are making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You are exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter. --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:20, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081533 谢庆琳 女==<br /> <br /> 花解语──解：理解，领会。 语本“解语花”，出自五代·王仁裕《开元天宝遗事·卷下·解语花》：“秋八月，太液池有千叶白莲，数枝盛开，帝(唐玄宗)与贵戚宴赏焉。左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花！’”(争：怎。)原指唐玄宗把杨贵妃比做善解人意的鲜花。引申以比喻善解人意的美女。曹雪芹化用为“花解语”，则变为美女善解人意；而“花”又为袭人之姓，则“花解语”就是花袭人善解人意。<br /> 玉生香──玉：指林黛玉。 生香：散发出香气。语或本“活色生香”，出自唐·薛能《杏花》诗：“活色生香第一枝，手中移得近青楼。”原形容杏花呈现出生机盎然的美丽颜色，散发出沁人心脾的香气。引申以形容女子的天生美貌和芳香气息。这里用以形容林黛玉的天生美貌和芳香气息。<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiyan Pond. The Emperor (Tang Xuanzong) and his noble relatives enjoyed the feast, and all the people around him admired them. After a long time, the emperor pointed to the noble princess and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin's use of the word &quot;Hua Jie Yu&quot; is a metaphor for a beautiful woman who understands people's feelings; and since &quot;Hua&quot; is also the surname of Assailant, &quot;Hua Jie Yu&quot; means that Hua Assailant understands people's feelings. “Jade is fragrant” - “Jade” refers to Lin Daiyu. The name of the poem is &quot;Jade&quot;. The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, and the hand has moved close to the green tower.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.<br /> --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:02, 29 September 2021 (UTC)<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from five dynasties and ten years ·Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiye Pond. The Emperor (Tang Xuanzong) and his relatives enjoyed the beautiful scenery, and all the people around him admired them. After a long time, the emperor pointed to Yang Guifei（his wife）and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin used the word &quot;Hua Jie Yu&quot; as a metaphor for a beautiful woman who understands people's feelings; and since “Hua” is also the surname of Xi ren, “Hua Jie Yu” means that “Hua Xiren” understands people's feelings. “Yu Sheng Xiang” - “Yu”(Jade) refers to Lin Daiyu. “Sheng Xiang”- exude fragrance. Or it could be called ''Huo Se Sheng Xiang''.The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, when got it in hand has moved close to the brothel.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 03:24, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081552 张怡然 女==<br /> <br /> 掷骰(t óu投)子——是一种游戏，即互掷骰子，以点数多少决输赢。 骰子：游戏或赌博用具。多用兽骨制成，为立体小方块，六面分别刻以一、二、三、四、五、六点，一、四点涂以红色，其馀涂以黑色，故又称“色子”。相传为曹操之子曹植发明。<br /> 《丁郎认父》──取材于小说《升仙记》的弋阳腔剧目。写明代杜文学因受奸相严嵩迫害，流落湖广，入赘胡丞相府，与前妻所生子丁郎曲折相认的故事。<br /> 《黄伯央大摆阴魂阵》──或作《黄伯英大摆阴兵阵》。是由《七国春秋平话》改编的地方戏目。写燕国大将乐毅请师父黄伯央(《七国春秋平话》作“黄伯杨”)下山摆设阴魂阵围困齐将孙膑，最后两国讲和的故事。<br /> Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is also black, so the dice is called again ''Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao. <br /> ''Ding lang got acquainted with his father''-- based on the novel ''Sheng Xian Ji'' yiyang repertoire. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.<br /> ''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last two countries peace story.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 15:47, 28 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081509 刘越 女==<br /> <br /> 香玉──典出唐·温庭筠《晚归曲》：“弯堤弱柳遥相瞩，雀扇团圆掩香玉。”原比喻美女散发的香气和洁白如玉的肌肤。这里是把玉石的“玉”和林黛玉的“玉”合为一体，以比喻美女林黛玉。<br /> 《孙行者大闹天宫》──京剧和地方戏均有此剧目，取材于小说《西游记》。写孙悟空跟随唐僧前大闹天宫的故事。<br /> 《姜太公斩将封神》──京剧和地方戏均有此剧目，取材于小说《封神演义》。写姜太公助周灭商后斩将封神的故事。 按：以上四剧皆为闹剧，隐寓宁国府子弟粗俗不堪。<br /> 献酬──亦作“献醻”。指酒席上主宾互相敬酒。《诗经·小雅·楚茨》：“献醻交错，礼仪卒度，笑语卒获。”郑玄笺：“始主人酌宾为献，宾既酌主人，主人又自饮酌宾曰醻。”<br /> 行令──即行酒令。是一种宴会中助兴的游戏。其方法是：由一人任令官，按一定规矩行令，违令或按令该饮者都要饮酒。<br /> Sweet jade -- classic tang · Wen Tingjun &quot;late homing song&quot; : &quot;Bent dike weak willow distant look, bird fan reunion mask sweet jade.&quot; Originally used as a metaphor for beauty to send out fragrance and white jade skin. Here, the &quot;jade&quot; of jade and the &quot;jade&quot; of Lin Daiyu are combined as a whole to compare the beauty Lin Daiyu. -- a play in Both Beijing and local operas, based on the novel 'Journey to the West.' It tells the story of Sun Wukong who caused havoc in heaven before he followed Tang Priest. <br /> Jiang Taigong beheaded a General and canonized a God. This play is used in Both Beijing Opera and local opera, and is based on the novel The Romance of Canonization. Write the story of Jiang Taigong, who helped Zhou destroy the Shang dynasty and then beheaded the generals and sealed the gods. The author explains: the above four plays are farce, alluding to the vulgar children of the Ningguo mansion.<br /> 献酬（Make toasts）─ can also be said 献醻. Refers to the banquet guests toasting each other. The Book of Songs· xiaoya ·chuets : &quot;The host and the guest toast each other, the etiquette completely conforms to the law, then a word and a smile are appropriate natural.&quot; Zheng Xuanjian: &quot;First, the host toasts to the guests. After the guests drink the wine revered by the host, the host drinks it, which is called making toasts .&quot; <br /> Order -- that is, order to drink. It's a fun game at a banquet. Its method is: by a person as an officer, according to certain rules of the order, the violation or according to the order of the drinker to drink.<br /> <br /> ==亚非语言文学 202120081550 张秋怡 女==<br /> <br /> 家生子儿——奴仆在主子家生养的子女。清代规定家奴之子女必须为奴，世代如此。清·赵翼《陔馀丛考·家生子儿》：“奴仆在主家所生子，俗谓家生子。按《法苑珠林》记庸岭有大蛇为患，都尉令长求人家生婢子及有罪家女祭之，‘家生’之名见此。”(按：《法苑珠林》为唐·释道世撰。)又《汉书·陈胜传》“秦令少府章邯免骊山徒、人奴产子”唐·颜师古注：“奴产子，犹今人云家生奴也。”“家生奴”即“家生子”。可知“家生子”或“家生奴”之称至少在唐代已有。<br /> 卖倒的死契——指双方约定卖出后不能赎身、必须终生为奴的卖身契。 卖倒：犹“卖定”、“卖死”。不可变更或反悔之意。<br /> 禄蠹——禄：身居官爵，享受俸禄。 蠹：蛀虫。 “禄蠹”或本“国蠧”，出自《左传·襄公二十二年》：“不可使也，而傲使人，国之蠧也。”意思是本无治国之才而身居高位，便是国家的蛀虫。“禄蠹”与“国蠧” 的意思基本上一样，也是指身居高位、坐享国家俸禄而不干实事的官吏。<br /> Offspring - The offspring of a servant in his master's house.The Qing Dynasty stipulated that the children of domestic slaves must be slaves,from generation to generation so.Qing · Zhaoyi “Gai Yu Cong Kao·The offspring of a servant in his master's house”：“A son born to a slave in his master's house is called a son of the family. according to the story in the Pearl forest of Fayuan that there was a snake in yongling, the commander ordered the family to give birth to maidservants and guilty family female sacrifice, the name of ‘Jia Sheng’ can be seen here.”(according to: the Pearl forest of Fayuan was written for Tang· Shi Daoshi.) Also in The Book of Han · Biography of Chen Sheng, “The Qin Dynasty sent Zhang Han to pardon those who had served in mount Lishan for crimes and the sons born to house slaves”Tang · Yan Shigu notes: “Slaves give birth to children, and is also slaves”.“family born slave” is “family born child”. It can be known that “family born son” or “family born slave” had been known at least in the Tang Dynasty.Dead deed of sale refers to the deed of sale in which both parties agree that they cannot redeem themselves and must be slaves for life. Sell down: “sell it” and “sell it to death”.The meaning of not changing or repentance.“LU DU”-Lu：official status, enjoy the salary. Du：moth. “Ludu” or “Guodu” from “Zuo Zhuan · Xianggong 22 years”: “do not make, but proud to make people the worm of the nation.It means that if you are in a high position without the ability to govern a country, you are the moth of the country. “Ludu” and “Guodu” basically the same meaning, also refers to a high position, enjoy the state salary and do not work officials.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 01:29, 29 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081524 王逸凡 女==<br /> <br /> 明明德——头一个“明”为动词。彰明、弘扬之意。 明德：美德，至德，完美的道德。 语出《礼记·大学》：“大学之道，在明明德，在亲民，在止于至善。”意思是弘扬完美的道德。这里是指贾宝玉只肯定包括《大学》在内的《四书》(《论语》、《大学》、《中庸》、《孟子》)是正经书，其他书都要不得。<br /> 魔星——曹雪芹的原作为“天魔星”，显然是借用了佛家和道家的“天魔”之说。佛家说“天魔”为欲界第六天主。如《楞严经》卷九说：“或汝阴魔，或复天魔。”又《百喻经·小儿得大龟喻》说：“邪见外道，天魔波旬，及恶知识，而语之言，汝但极意六尘，恣情五欲，如我语者，必得解脱。”道家则说“天魔”为天上的魔怪。如《云笈七签》卷四说：“有经无符，则天魔害人。”这里的“魔星”则为冤家之意。<br /> Mingmingde—The first “Ming” is a verb which means obviousness, clearness or carrying forward and the word “Mingde” means virtue,supreme virtue,perfect morality.The《Book of Rites·Great learning》said that ：“The way of a university lies in being clear and virtuous,being close to the people and being perfect.”It means to promote perfect morality.Jiabaoyu only affirmed 《The Four Books》 including 《Great learning》.(《Analects》,《Great Learning》，《The Doctrine of the Mean》，《Mencius》) are the proper scriptures and the other books are not acceptable.<br /> Devil star—Cao Xueqin's original as “heaven devil star” apparently borrowed Buddhism and Taoism’s doctrine of “heaven devil”.Buddhists say that “demons” are the sixth god of desire.For example,volume 9 of the 《Surangama Sutra》says, “Either you cast shadows or you recover demons from heaven.”And《Buddhist parables》said:“Evil sees the outside world,the sky is full of demons,and evil knowledge.But as you speak,you will be free from your desires.”Taoism says that “demons of heaven” are demons in the sky.Such as 《Cloud gupta seven signs》volume 4 said:”there is no sign,then the devil harm people.”The “devil star” here is the meaning of enemy.<br /> <br /> ==亚非语言文学 202120081503 李新星 女==<br /> <br /> 腊八粥──源于佛教所谓“浴佛日”。相传释迦牟尼诞生于农历四月初八，故从汉代起，每逢此日，各佛寺都举行纪念活动，遍行布施，并用拌有香料的水灌洗佛像，谓之“浴佛日”、“浴佛节”或“灌佛日”。如《后汉书·陶谦传》说：“每浴佛，辄多设饮饭，布施于路。”又南朝梁·宗懔《荆楚岁时记》说：“四月八日，诸寺设斋，以五色香水浴佛，共作龙华会。按《高僧传》：‘四月八日浴佛，以都梁香为青色水，郁金香为赤色水，丘隆香为白色水，附子香为黄色水，安息香为黑色水，以灌佛顶。’”至宋代，又以释迦牟尼成佛日即腊月初八为“浴佛日”，每逢此日，各寺院都举行纪念活动，不仅沿袭了布施、浴佛等项目，还增加了腊八粥，谓之“浴佛会”。民间也仿效而吃腊八粥。事见宋·孟元老《东京梦华录·卷一○·十二月》：“初八日，街巷中有僧尼三五人作队念佛，以银、铜沙罗或好盆器，坐一金、铜或木佛像，浸以香水，杨枝洒浴，排门教化。诸大寺作浴佛会，并送七宝五味粥与门徒，谓之‘腊八粥’。都人是日各家亦以果子杂料煮粥而食也。”此后相沿成俗，至今不衰。<br /> Laba Porridge-Originated from what Buddhism calls &quot;Buddha Bathing Day&quot;. According to legend, Sakyamuni was born on the eighth day of the fourth month of the lunar calendar. Therefore, since the Han Dynasty, every Buddhist temple has held commemorative activities on this day. , &quot;Buddhist Bathing Festival&quot; or &quot;Buddha Day&quot;. &quot;The Book of the Later Han Dynasty·Tao Qian Biography&quot; said:&quot; Every time Buddha baths, to provid alms and rice to the road.&quot;In the Southern Dynasties Liang Zongmo's &quot;Jingchu Sui Shi Ji&quot; said: &quot;April 8th, all monasteries Set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together. According to &quot;The Biography of the Eminent Monk&quot;: ‘On April 8th, to bathe the Buddha, use Duliang incense as blue water, tulip as red water, Qiulong incense as white water, aconite incense as yellow water, benzoin as black water, to infuse the top of the Buddha. ’&quot;In the Song Dynasty, the day of Sakyamuni’s Buddhahood, the eighth day of the twelfth lunar month, was the &quot;Buddha Bathing Day.&quot; Every time this day, all the temples held commemorative activities, not only followed the alms, bathing Buddha and other items, but also added laba porridge, known as &quot;Buddha Bathing Day.&quot; &quot;On the eighth day of the lunar New Year, three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called &quot;laba porridge&quot;. Since then every families also cooks porridge with fruit and miscellaneous ingredients. &quot;Since then, the phase has become a common practice, and it has not faded to this day.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20210929_homework&diff=124198 2021-09-29T08:18:28Z

<p>Huang Zhuliang: /* 国别 202120081493 黄柱梁 男 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> [[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> IN PREPARATION<br /> <br /> 专业班级名称 学号 姓 名 性别<br /> ==语言智能与跨文化传播研究 202120081535 徐敏赟 男==<br /> This is the homework of 徐敏赟.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:41, 26 September 2021 (UTC)<br /> <br /> 清初时期的汉籍（书）翻译及其文化沟通意涵<br /> <br /> 摘要：清初之际，统治者虽以武力立国，但社会的主导意识形态尚未形成，国家的“治统”与“道统”尚未确立。为了匡扶社稷，教化臣民，探求君主治术，建构符合国家需求的集体价值观，统治者积极组织汉书翻译，促进文化交流，增进民族和解。<br /> <br /> ==语言智能与跨文化传播研究 202120081536 颜静 女==<br /> <br /> 作为清初文化事业的重要组成部分，汉书翻译有着明确的选择标准，实用主义色彩浓厚，主要关注汉族的文治教化与典章制度，将翻译与政要相关联，反对浮华藻饰的翻译。组织上，汉书翻译以官方为主，以民间为辅，译书者既有兼通满、汉双语之旗人，又有八旗科举考试之及第者，这些人既是文化交流的管理者，又是实践者，代表了统治阶级意欲沟通满汉的主观愿望。成效上，汉书翻译不仅促进了新生政权的制度建设，而且为统治者建构政权合法性做出了贡献。<br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one. Organizationally,Han Shu was translated mainly by officials, and then public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to communicate the Manchu and Han people. In effect, the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.<br /> <br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It (mainly) focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one(embellishments). Organizationally,Han Shu was translated mainly by officials, and then (by) public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to (intended to) communicate the Manchu and Han people. In effect(As a result), the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:06, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081484 杜莉娜 女==<br /> <br /> 导论：凡国家之建立，必有立国精神和主导意识形态，以及相应之文化政策。<br /> <br /> 早在天聪年间，清太宗便为新政权提出文武并用的战略构想，既强调以武功勘祸乱，又主张以文教佐太平，提出了文化统制与文化建设的独到见解。顺治十年，世祖章皇帝订定崇儒重道之政策，并以此为基础构建了兴文教、崇经术的治国理念。<br /> Introduction: The establishment of any countries must need the national spirit ,dominant ideology and appropriate cultural policies.<br /> As early as the year of Tiancong, Hong Taiji put forward the strategy of combining education and force for the new regime. He emphasized to calm down the chaos by force and to keep the peace by civilian. And he came up with unique insights into cultural unification and cultural development as well. During the first decade of Shunzhi, the emperor made the policies of respecting Confucianism and Taoism, and from this the concepts of governing like prospering education and worshipping scriptures were built.<br /> --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 16:07, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081490 胡舒情 女==<br /> <br /> 自此以后，虽然清代历朝统治者在关注满、汉文化交流时，不免对汉人进行打压，但也同时对汉族文化进行宣扬与推广。<br /> <br /> 清初统治者在构建“治统”与“道统”的过程中，围绕“崇儒重道”，衍生出众多文化政策实举，如科举取士、博学鸿词等，而汉籍经史的翻译与编纂也是其中重要内容。汉籍翻译是清代文化事业的重要组成部分，是清代民族关系与文化政策的重要载体，它和满清政权的其它文化活动一样，在功能上相互关联，彼此补充，为促进民族之间的相互了解，维护王朝体系的稳定发展，做出了重要贡献。<br /> Since then, although all the dominators of Qing dynasty would squash the Han people when focusing on cultural exchange between Manchu and Han, they also propagated and promoted the Han culture at the same time. The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history. Its translation formed Qing’s cultural undertakings as necessary parts and served as a carrier of Qing’s ethnic relations and cultural policies. It was the same as other cultural activities of Qing dynasty. They related to and complemented each other, which made a contribution to promoting mutual understanding among peoples and maintaining the stable development of the dynastic system.<br /> <br /> The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history.可以修改一下语序，During the progress of constructing Monarchism and statesmanship,.... which included imperial examinations, erudite etc. and also compilation and translation of Han classics and history as an important content.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 02:54, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081491 黄锦云 女==<br /> <br /> 作为汉籍翻译的管理者和实践者，译者们承担了沟通满、汉文化的历史使命，其所翻译的汉族书籍不仅有效增进了旗人对于汉文化的了解，而且为新生政权进行制度建设，以及合法性的建构发挥了历史性作用。<br /> <br /> 一 满洲前身时期的汉籍翻译<br /> <br /> 满洲的前身系女真，语言文字上属阿尔泰语系。<br /> As the manager and practicer of translating Han's books, translators take charge of the historial mission to combine Manchu cultrue and Han cultrue. Their translations not only enhance the Bannermen to know Han cultrue, but also play a historical role in forming a new regime and conlidating its validity.--Translation of Han's books before Manchu period<br /> Manchurians originates from Nvzhen race, and their language and character belongs to Altaic languages.<br /> <br /> ==英语语言文学（语言学） 202120081495 邝艳丽 女==<br /> <br /> 满族和历史上的女真族一样，原本没有自己的语言，记事时需要借用其他民族文字。《金史》中说：“初无文字，国势日强，与邻国交好，迺用契丹字。”[ 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。] 金朝立国后，初期的内、外公文几乎都用契丹文书写，金太祖本人也擅长契丹语。<br /> As Jurchen in the history, the Manchu nationality did not have its own language, and they needed to use other national characters when making a memorandum. &quot;The Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters&quot; said in ''The History of Jin Dynasty''[Yang Jialuo: ''The History of Jin Dynasty'',Taipei: Dingwen Publishing House, 1985, p.16884] After Jin Dynasty was established, the official documents inside and outside the court were nearly written with Khitan characters, even the Emperor Taizu of Jin Dynasty was skilled in using Khitan language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Li Aixuan|talk]])09:41, 29 September 2021 (UTC)<br /> <br /> <br /> 1. The quoted text should be italicized.<br /> 2. &quot;内、外&quot;的表达用at home and abroad 可能更好--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081496 李爱璇 女==<br /> <br /> 然而，契丹语与金人女真语差距较大，因而金太祖命完颜希尹、叶鲁依据汉人楷字，并参照契丹字制度，创制适合本族的语言文字“女直文”。天辅（金太祖年号）三年，女直文依诏令颁行，称“女直大字”。二十年后，即1138年，金熙宗完颜亶又命人参照契丹字，创制并颁布另一种女直文字，即“女直小字”。<br /> However, there was a huge gap between the Khitan language and the Jurchen language. Therefore, the Emperor Taizu of Jin, ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own people, Jurchen script, based on the Han regular script and referring to the Khitan script system. In the third years of the period of Tianfu (the reign title of Emperor Taizu of Jin), according to the edict, the Jurchen script was enacted as Jurchen Large Script. In 1138, twenty years later, Wanyan Dan, the Emperor of Xizong, ordered someone to create and enact another kind of Jurchen script, namely Jurchen Little Script referring to the Khitan script system.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:15, 29 September 2021 (UTC)<br /> <br /> However, there was a big gap between Khitan language and Jin Nuzhen language. Therefore, Jin Taizu ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own nationality &quot;Jurchen script&quot;, according to the regular script of Han people and with reference to the Khitan character system. In the third year of Tianfu (the year of emperor Taizu of Jin Dynasty), Jurchen script was issued in accordance with the imperial edict, known as &quot;Jurchen Large Script&quot;. Twenty years later, in 1138, Jin Xizong, Wanyan Dan ordered people to create and promulgate another Jurchen script, namely “Jurchen Little Script&quot;, according to the Khitan character.— Li Xichang<br /> <br /> ==英语语言文学（语言学） 202120081502 李习长 男==<br /> <br /> 金世宗继位后，在推动女直文字的使用上，力度更大，举措更丰。如大定（金世宗年号）四年，金世宗令翰林侍讲学士徒单子温等用女直大、小字，翻译经书。女直文字的创制，对金朝翻译汉书影响巨大，而汉书翻译又影响了金朝的政治制度与国家治理。<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of Jin Shizong), Jin Shizong ordered the Imperial College to teach the bachelor's Apprentice Shan Ziwen to translate scriptures in large and small characters. The creation of nvzhi characters had a great impact on the translation of Chinese books in the Jin Dynasty, which in turn affected the political system and national governance of the Jin Dynasty.<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of the region of emperor Jin Shizong), he ordered his disciple Shan Ziwen and other Shijiang academicians of Hanlin to translate Confucian Classics in Jurchen large and small scripts. the creation of Jurchen script had a great impact on the translation of Chinese books in the Jin Dynasty, and that, in turn, the Chinese books affected the political system and national governance of the Jin Dynasty.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:39, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081519 邱婷婷 女==<br /> <br /> 如大定五年，金世宗命徒单镒翻译《贞观政要》和《白氏策林》等书，次年徒单子温将译本进呈皇帝。大定七年，《史记》和《西汉书》等翻译成书，金世宗敕令刊刻颁行。大定十五年，金世宗再令翻译各部经书，由温迪罕缔达（著作佐郎）、宗璧（编修官）、阿鲁（尚书省译史）、杨克忠（史部令史）等负责对译本进行注解。<br /> <br /> For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate The Political Program of Zhen Guan and Bai Shi Ce Lin, etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. In the seventh year of Dading, the Records of the Grand Historian and the book of the Western Han Dynasty were translated into books, which were printed and issued by the royal decree of emperor Shizong. What’s more, he released an order again translating several Confucian classics which were annotated by Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.<br /> <br /> Annotation:<br /> 1.Zhu Zuolang: A person whose responsibility is to compile historical works.<br /> 2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.<br /> 3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:58, 28 September 2021 (UTC)<br /> <br /> 批改：<br /> 邱同学的译文整体流畅，用词较准确，对于一些专有名词有附注解，很细心。<br /> 以下是个人对这段译文的一些建议：<br /> 1.大定七年，可以译为One year later, 与前文形成语义的顺承，更有逻辑性和整体感。<br /> 2.各部经书中的“各部”应该是指种类繁多，译为 various/different kinds of Confucian classics会更好。<br /> 3.&quot;he released...Confucian classics which...&quot;一句中的which定语从句的先行词应该是经书的译本，而不是经书。所以这句话可以翻译成&quot;he released...Confucian classics, and put Wendihan Dida （assistant of Zhu Zuolang）...Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.in chagrge of the annotation of the translations of these books.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 01:58, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081520 饶金盈 女==<br /> <br /> 金世宗在位期间，朝廷设立译经所，专司汉文经史的翻译。期间，所译汉书除上述几种之外，另有《易》、《书》、《论语》、《老子》、《孟子》、《扬子》、《文中子》、《刘子》以及《新唐书》等。之所以翻译这些书籍，是因为金世宗希望女直人了解汉人的仁义道德，以利于治国安邦。<br /> During the reign of Wan Yanyong, the fifth emperor of the Jin Dynasty, the imperial court set up a sutra translation office to specialize in the translation of scriptures and historical materials written in classical Chinese. Meantime, in addition to the above-mentioned Chinese books, there were also Yi, Shu, the Analects of Confucius, the Laozi, the Mencius, the Yangzi, the Wenzhongzi, the Liuzi and the New Book of Tang Dynasty. The reason why these books were translated was that Wan Yanyong hoped that the Jurchen people would get some knowledge of the humanity, justice, and morality of Han people by reading these books, so as to develop a prosperous and stable country.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:05, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081541 杨爱江 女==<br /> <br /> 然而，当时的女直字与汉字不能直接对译，中间需要经过转译为契丹字。为解决这一问题，金章宗在位期间，诏设弘文院，命人译写儒家经典并讲解。旋即，又废止契丹字，要求嗣后汉文典籍直接译为女直字，以省去须经契丹字转译的中间环节。<br /> <br /> However, it was not feasible to translate Nvzhi characters into Chinese characters at that time. And it needed to be translated into Khitan characters first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Besides, Jin Zhangzong abolished its use of Khitan characters and demanded that the Chinese classics should be translated in Nvzhi characters directly, omitting taking advantage of the translation of Khitan characters as a bridge.<br /> <br /> ==英语语言文学（语言学） 202120081547 殷美达 女==<br /> <br /> 金朝政权覆灭之后，虽然留居东北故地的少数女直上层人士尚能娴习女直文，但女直字作为一种语言逐渐失传。明朝政府设置“四夷馆”后，又延人专习女直字，以应付中央与地方政府，或中央与藩属地之间的通译需要。虽然如此，女直语的凋落已成定势。<br /> <br /> 二 太祖时期汉籍（书）翻译之“始”<br /> <br /> <br /> After the collapse of Jin Dynasty, a small number of upper class Nuzhen people who still lived in northeastern China were proficient in Nuzhen language, but its words were being lost gradually. The Ming Dynasty, when setting up &quot;Si Yi Academy &quot;, hired particular people to study Nuzhen language to meet the needs of communication and translation between the central and local governments or its dependent territories. Nevertheless, the decline of Nuzhen language had become a foregone conclusion. <br /> Second, the initial translation of Chinese books in the Emperor Taizu period<br /> <br /> <br /> <br /> After the collapse of the Jin Dynasty, although a small number of Nuzhen upper class people living in Northeast China were very proficient in Nuzhen language, Nuzhen characters have been gradually lost. Having set up the Si-yi-guan, the Ming Dynasty hired people to specially learn Nuzhen characters to meet the needs of translation between the central government and local governments or its affiliated places. Nevertheless, the decline of Nuzhen language is inevitable.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 01:18, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081557 周巧 女==<br /> <br /> 明朝万历年间，努尔哈赤率部崛起之时，作为女直后裔的满族并无文字。那时，文移往来必须靠蒙古语的学习与翻译才能完成。为满足文移往来，记注政事的需要，并解决“今我国之语，必译为蒙古语读之，则未习蒙古语者，不能知也”的问题，清太祖努尔哈赤于明万历二十七年，命额尔德尼、噶（gá）盖等改制国书（即，国家的语言文字），以改变满人说女真语却写蒙古字的尴尬局面。[ 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。]<br /> In the wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, as a straight descendant of Jurchen, it had no written words. At that time, the exchange of letters had to rely on Mongolian learning and translation to complete. For recording the political affairs and solving the problem that &quot;Nowadays, the language of our country have to be translated into Mongolian to read, otherwise people can’t understand it without the learning of it. In the wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which is to change the embarrassing situation of Manchu speaking Jurchen language while writing Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.<br /> <br /> ==英语语言文学（语言学） 202120081561 朱素珍 女==<br /> <br /> 自此，满洲的语言和文字渐趋一致。然而问题在于，此时创制的满洲语言（老满文）系参照畏兀儿体老蒙文字母，而蒙古与女真语音原本存在差异，借用的蒙文字母未必能充分传达女真语言的意义。如太宗皇太极在评价老满文时所说，“书中寻常语言，视其文义，易于通晓”，但“至于人名、地名，必致错误。”[ 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。]<br /> <br /> <br /> From then on, the languange and the forms in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there exist original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: &quot;You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt.&quot; (Translated by The First Historical Archives of China and Institute of Chinese Social History :''Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.) <br /> Annotation:<br /> 1. Jurchen: an ancient nationality in China<br /> 2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters<br /> 3. Old Manchu:the language used by ancient Machurian<br /> 4. Manchurian: the founder of Qing Dynasty<br /> <br /> ==英语语言文学（英美文学） 202120081479 陈惠妮 女==<br /> <br /> 为此，皇太极命“巴克什”达海对老满文加以改进，使其音、义明晓，有助于学习，形成了所谓“新满文”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。]文字虽已形成，但满人一时间几乎无书可读，原因有二：其一，此时的满文尚属草创，旗人尚不能以满语编纂书籍；其二，汉字书籍的获取极为不易。<br /> 面对上述情况，太祖努尔哈赤敕令在旗人中延请师傅，教子弟读书，并令达海等人以满文翻译汉文典籍。<br /> Therefore, the King asked Baks Dahai to develop the Old Manchu to make its sound and meaning more clear, which maked it easier to learn. It is in this way that the so-called New Manchu was formed. [E'ertai et al. Fengxiu: &quot;Records of the Qing Dynasty·Records of Emperor Taizongwen&quot;, Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been developed, the Manchu can hardly find bookes to read for two reasons. One is that the Manchu language at that time is still an initial creation. The other is that it's so hard to get the books in Chineses charaters.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics in Manchu.<br /> <br /> ==英语语言文学（英美文学） 202120081482 程杨 女==<br /> <br /> 《清史列传》中对此的记载如下：弱冠，太祖高皇帝召直文馆，凡国家与明及蒙古、朝鲜词命，悉出其手。有诏旨应兼汉文者，亦承命传宣，悉当上意。旋奉命译《明会典》及《素书》、《三略》。[ 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。]<br /> The records of Da Hai in the Biographies of the Qing Dynasty as follows: at the age of twenty, he was called into the imperial palace and served in Wen Guan (the bureaucratic ministry for translating Chinese books in the early Qing Dynasty). The naming of new words that related to the Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Chainese-related orders totally reflecting the will of the emperor. Soon, he was asked to translate the Code of Ming Dynasty, Su Shu(written in Qing Dynasty), and San Lue(written by Huang Shigong).[The Biographies of the Qing Dynasty, edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.]--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:52, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081483 丁旋 女==<br /> <br /> 上文中所谓《明会典》，又称《大明会典》，系明代典章制度史书，内容涉及汉族文教、历法、习俗等。与《明会典》不同，《素书》成书于西汉，并非典章著作，而是哲理之学，道家思想的智慧之作。《三略》又名《黄石公三略》，既是军事战略专论，又糅合了诸子百家思想。<br /> ''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering Education of Han②, the Chinese calendar, and custom and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a wisdom work full of philosophy and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought. <br /> <br /> Annotation: <br /> ①''Code of Ming Dynasty'': One code about Ming’s laws and regulations in many aspects started to write in 1393 and finished in 1578.<br /> ②Education of Han: The education policy initiated by emperors of Ming Dynasty in order to transmit Confucianism thoughts and consolidate their reign.<br /> ③''Su Shu'': It is one book full of principles and truth written by Huang Shigong in the western Han Dynasty. It is used for the reign of country because of its instructive and moral function.<br /> ④''Sun-Lue'': It is one famous ancient military book including three parts written by Huang Shigong in the Western Han Dynasty. The military thoughts in it are critically useful and different from others because it discusses military strategies from political perspective.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 06:43, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081485 付红岩 女==<br /> <br /> 以上三者皆是重要的汉文典籍，清太祖令达海翻译它们，开启了清代翻译汉籍（书）之先河，其政治策略上的深刻用意不言而喻。<br /> <br /> 三 太宗时期汉籍（书）翻译之“兴”<br /> <br /> 太宗皇太极即位后，为鼓励旗人读书，多措并举：一方面，要求“十五岁以下，八岁以上者，俱令读书”，惩处不愿教子读书者；另一方面，为改善“无书可读”的情况，又致函朝鲜，索求汉文典籍。<br /> <br /> Since the three ancient books just mentioned above were all significant Chinese classics, Nurhaci, the Emperor in Qing Dynasty requested Dahai, the official should translate the classics into the mongolian, whose profound meaning in the aspect of political layout was very explicit.<br /> Third, the interest of translating Chinese classics has reached its climax during the power of Nurhaci.<br /> After NUrhaci’s coming into the power, many decrees has been enacted in attempt to encourage the people to read. On the one hand, the teenagers between 8 and 15 were allowed to read. In addition , the parents who were reluctant to support their offspring to read would be punished. On the other hand, Qing Dynasty sent a letter to Korea, in which the former asked the later to denote more Chinese classics in order to improve the predicament that the books were not enough to read.<br /> <br /> <br /> 批改：译者译文总体流畅，对原文理解总体得当。以下为细节处理上的建议 <br /> <br /> 1.“清太祖”一词为中国专有名词，应先查后译。清太祖指的是努尔哈赤（1616-1626），是后金第一位大汗，清朝的奠基者，太祖在位时，“大清国”还没有定鼎中原，故此时的“清”并不能算是中国的一个朝代。译者将其处理为“the Emperor in Qing Dynasty”不够严谨。<br /> 建议改为：Nurhaci, the Founder of Qing Dynasty<br /> <br /> 2.“三 太宗时期汉籍（书）翻译之‘兴’”此处为论文小标题，首先，应当注意标题格式。结构上，原文为名词短语，译者翻译时使用英语句子的SVO（A）结构，虽然意思完整，但失去了原文的简洁。<br /> 词语上，“兴”强调翻译之风的兴起、盛行，译者将其处理为“reached its climax”缺乏严谨性，太宗时期不一定是汉籍翻译的高潮时期。<br /> 建议改为：Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci<br /> <br /> 3.“十五岁以下，八岁以上者，俱令读书”<br /> 词语上，“令”是主动要求的意思，译者将其处理为“be allowed”，即被允许读书的可能性，读与不读似乎都是可以接受的。结合后文“惩处不愿教子读书者”，说明“令”是强制的。“be allowed”不能精准传达出原文清政府对旗人读书的鼓励与强制性。<br /> 结构上，原句省略了主语（清政府），原意为：清政府要求十五岁以下，八岁以上的人都得读书。译者将主动结构改为了被动结构，突出强调了实施对象。<br /> 建议改为：The teenagers between 8 and 15 were asked to read.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:20, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081497 李瑞洋 女==<br /> <br /> 《朝鲜王朝实录·仁祖实录》中写道：“闻贵国有金、元所译《书》、《诗》等经及《四书》，敬求一览，惟冀慨然。”[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。]可见，皇太极此时想要借阅的并非汉文原书，而是汉籍的金、元译本，即女真语和蒙古文译本。对此，朝鲜政府方面虽然进行了回应，但态度并不热忱：见索《诗》、《书》、《四书》等书籍，此意甚善，深嘉贵国尊信圣贤，慕悦礼义之盛意。<br /> <br /> As mentioned in ''King Injo the Great'', one of the volumes in ''Annals of the Korean Dynasty'' “We heard your country have ''the Four Books'' and other classics including ''The Book of Poetry'' and T''he Book of History'', which were translated in Jin Dynasty and Yuan Dynasty, so we sincerely hope your generous lending of these books.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973,P38] Obviously, at this time what Huang Taiji wanted to borrow was not the original Chinese book, but the Jin and Yuan translations, namely the Jurchen and Mongolian versions. Although Korean officials responded to this request, they were not very willing: It is very nice of you to ask for the Four Books and other classics including ''The Book of Poetry'' and ''The Book of History'', and we really appreciate your country’s popularity of respecting men of virtue and advocating courtesy and justice.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 02:19, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081498 李姗 女==<br /> <br /> 第国中所有，只是天下通行本，而金、元所译，则曾未得见，兹未能奉副，无任愧歉。[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。]<br /> <br /> 由于未能索得属意书籍，皇太极遂令达海继续翻译，后者于天聪六年开始翻译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》，以及《大乘经》等。只可惜，由于达海英年早逝，上述书籍未能译竟。<br /> <br /> The one that existed in the great empire was just a general version that circulated all over the country.（* But the one that existed in the whole country was just a general version.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)） As the translating versions of Jin and Yuan were not publicized yet, it's a pity that their works were not able to be offered to the emperor.（* However, the translated versions in Jing Dynasty and Yuan Dynasty hadn't published yet.It's a pity that their works were not able to be offered to the emperor.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)) [National History Compilation Committee: ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 63.]<br /> <br /> Failing to obtain desired translation versions, Huangtaiji,the first emperor of Qing dynasty, ordered Dahai to continue his translation work. And in the sixth year of Huangtaiji's rule (the year of 1632), Dahai began to translate ''History as a Mirror'', ''The Six Arts of War'', ''The Records of Three Kingdoms'' as well as ''Mahayana Sutra'' and so forth. [* ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)] Unfortunately, the translation of these books was not finished as a result of Dahai's early death.<br /> <br /> ==英语语言文学（英美文学） 202120081500 李文璇 女==<br /> <br /> 清初之际，达海被满洲“群推为圣人”，他翻译的汉文书籍对于拓展满族的知识范围，甚为关键。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。]《清实录·太宗文皇帝实录》中说：其平日所译汉书，有《刑部会典》、《素书》、《三略》、《万宝全书》俱成帙。（天聪六年）时方译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》及《大乘经》，未竣而卒。<br /> In the early Qing Dynasty, Dahai was regarded as a sage by the people of Manchuria. The Chinese books translated by him was significant for extending the knowledge. In the book ''Memoir of the Qing Dynasty'' for the Emperor Taizong, it recorded that the books Dahai had translated, including ''Records of Ministry of Punishment'', ''Su Shu'' ( a book about Taoism), ''San Lue'' ( a military book), ''Wan Bao Quan Shu'' ( a book about daily life), all of which had been compiled into volumes. In 1632, he translated ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism). However, he died without finishing these books. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:26, 28 September 2021 (UTC)--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:38, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081501 李雯 女==<br /> <br /> 初我国未深谙典故，诸事皆以意创行，达海始用满文，译历代史书，颁行国中，人尽通晓。惟我太祖天纵聪明，因心肇造，所行皆与古圣贤同符默契。达海与额尔德尼应运而生，实佐一代文明之治云。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。]<br /> In the beginning, our country was not familiar with the ancient books and stories, so everything began by &quot;thoughts&quot;. Since Dai Hai began to use Man Character to translate historical books of the past dynasties and promulgated it in our country, it has become universal among public. Only my great Grandfather, gifted and wise, created from the heart, and acted in accordance with the ancient sages. So the Dai Hai and E Erdeni came into being following the tendecy, who help to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;The record of Emperor Taizong in Qing Danasty,Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:36, 29 September 2021 (UTC)<br /> <br /> In the beginning, our country established things at will without the study of ancient classics. They were not well-known to the public until Da Hai translated historical books of the past dynasties in Manchu and promulated them in the country. Only the Emperor Taizu, who founded the dynasty on his own way, was so gifted and wise that what he had done was exactly accordance with the ancient sages.In reasponse to the call of the times, Da Hai and Erdeni came into being and helped to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;''The Record of Emperor Taizong in Qing Danasty'',Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:49, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081505 刘沛婷 女==<br /> <br /> 如前所述，《明会典》、《素书》、《三略》等书的翻译始于太祖时期，但成书于天聪四年，其余书籍的翻译则为时稍晚。综观达海译书，既有《孟子》之类所谓“知正心、修身、齐家、治国”者，又有《素书》、《三略》和《六韬》等“益聪明智识，选练战攻的机权”者，以及《通鉴》等“知古来兴废事迹”者，他的翻译“实佐一代文明之治”。<br /> <br /> 以《刑部会典》（又称《明会典》）为例，达海译本既是天聪年间国家创制法律的依据，也是太宗推行政治改革的蓝本。<br /> <br /> As mentioned above, the translation of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began in the reign of Taizu but was completed in 1630. The other books were translated a little later. Da Hai's translations covered abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training and combat in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men knowing the rise and fall of ancient times in ''Comprehensive Mirror for Aid in Government''. Therefore, his translations did promote the rule of civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reforms carried out by Taizong.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 15:25, 28 September 2021 (UTC)<br /> <br /> As mentioned above, the translating of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began during the reign of Taizu but was completed in 1630, the fourth year under the reign of Taizong. Other books were translated at a later time. Given that in Da Hai's translations exist abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training the military in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men comprehending the ups and downs experienced by dynasties in the past in ''Comprehensive Mirror for Aid in Government'', his translations did promote the governance under civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reform carried out by Taizong.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081508 刘晓 女==<br /> <br /> 太宗素有“振兴文治”的愿望，不仅创制了作为清代考试制度之滥觞的生员和举人考试，而且使巴克什、笔帖式制度臻于成熟，二者合力使得汉籍翻译的风气渐开：一方面，作为“巴克什”或“笔帖式”，希福、尼堪、刚林、苏开等人先后奉敕“（翻）译汉字书籍”或“记注国政”；另一方面，太宗以自古国家“以文教佐太平”为由，令满人争相读书，从生员中选取“文艺明通者优奖之”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。]<br /> <br /> 在对待前朝即明代的问题上，太宗采取“讲和”与“自固”并行的政策，但其本人向往中原汉族文化，所谓“性嗜典籍，披览弗卷”即是这一情况的体现。<br /> <br /> Holding the idea to &quot;revitalize the administration by education and culture&quot;, Taizong not only created examinations from which the examination system of Qing Dynasty originated, for xiucai and juren, those who have passed in the exam at the county and provincial level respectively, but also made the Baksh and Bithesi system reach a mature state. Together, the two measures promoted the translation of books written in Chinese. On one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Chinese books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, by saying that countries applied the education and culture to safeguarding the stablization since ancient times, Taizong urged people to scramble to study, and then awarded those from xiucai &quot;who mastered literature and arts&quot;. (''Records of Qing Dynasty· Emperor Taizong'', edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the previous dynasty, that is Ming Dynasty, Taizong adopted the policy of &quot;settling a dispute&quot; and &quot;self-consolidation&quot;. But he himself yearned for the Chinese culture of the Central Plains, which is embodied by the so called expression &quot;Loving Chinese works and reading Buddha volumes.&quot;<br /> <br /> Revised version：<br /> Holding to the idea of &quot;revitalizing the empire by education and cultural development&quot;, Taizong not only established shengyuan and juren exams（exams at the county and provincial level perspectively） initiating the imperial examination system of Qing Dynasty, but also brought the Baksh and Bithesi system to a mature state. Together, the two measures brought about the upsurge in translation of Han books. On the one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Han books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, in the name of the national tradition of ensuring stabilization by education and cultural development, Taizong urged Man people to read and those shengyuan who stands out for their familiarity with literature and arts were awarded. (The Memoir of Qing Dynasty· Emperor Taizong, edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the former dynasty, namely Ming Dynasty, Taizong resorted to the policy of “peace negotiation” and &quot; self-consolidation&quot; in parallel. However, Taizong himself yearned for the Central Plains culture of Han, and the expression “a voracious reader of Han and Buddhist classics” can properly manifests it. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 07:53, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081510 刘运心 女==<br /> <br /> 于是，太宗诏令儒臣翻译汉书，并命金、汉之人阅读。[ 同上，第2页。]太宗深知，汉文典籍言微而义大，其精要者不仅涉及帝王治平之道，而且涉及正心、修身、齐家之理。但汉文典籍数量庞杂，翻译时必须有所选择。<br /> Therefore, Taizong issued an order asking the civilian official to translate Han books and all the Han and Jin people are required read those. (Ibid., p.2) Taizong knew well how brief and profound Han classics were. Their essence not only involves the governess of the country and its people, but also discusses inner integrity, decent behavior and family harmony. Nevertheless, a great number and variety of Han classics means what to be translated needs selection.<br /> <br /> <br /> Therefore, Taizong ordered Confucian officials to translate Han books, while all the Han and Jin people were required to read those. (Ibid., p.2) Taizong knew well that Han classics were sublime works with deep meaning, whose essentials included not only the method of statecraft, but also self-cultivation and family regulation. Nevertheless, among a great number of Han classics, there must be an extraction.<br /> --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081511 罗安怡 女==<br /> <br /> 如天聪六年九月，王文奎奏请从读书笔帖式内，选取“伶俐通文者”一、二人，并从秀才内选取“老成明察者”一、二人，令其“讲解翻写”。天聪九年三月二十一日，仇震向太宗谏言，要求从汉人中选取精通经、史者二、三人，并从金人中选取熟悉字法者三、四人，将各经史典籍及《通鉴》（即《资治通鉴》）中“有裨君道”的精要部分“集为一部”，日日讲解，以便统治者在翻译、日讲中学习汉族文化，以及治世之道。[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。]固然，对于汉文典籍与汉族文化，太宗并非全盘接受，而是辩证地加以吸收。<br /> For instance, in September, 1632, the sixth year of T'ien-ts'ung (the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty, advising that they should elect one or two &quot;literates who were skilled at writing and translation&quot; from the bithesi, and one or two &quot;scholars who were learned and perspicacious&quot;, for &quot;teaching, interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung, Chou Zhen advised Emperor Taizong to elect two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with 字法. These scholars should choose essentials from classics and ''The Zizhi'' (''The Zizhi Tongjian'') , which benefits the ideas of ruling power of feudal emperors, and compile them into one book. Also they should discourse the compiled thoughts frequently, in which the ruler could learn the Han culture and method of statecraft. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Of course, Taizong did accepted Chinese classics and han culture critically and dialectically.<br /> <br /> For instance, in September, the sixth year of Tian Cong(the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty to pick up one or two who are &quot;talented in literature” and pick up one or two who are &quot;sophisticated and insightful&quot;from the scholars for &quot; interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung,Qiu Zhen advised Emperor Taizong to pick up two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with grammer to let them choose the essence which are benefical to the reign from classics and ''The Zizhi'' (''The Zizhi Tongjian'') and compile them into one book.After that,they should illuminate the compiled thoughts every day, which is beneficial to the study of the ruler about the Han culture and ruling ways. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Definitely speaking, Taizong did accepted Chinese classics and han culture critically and dialectically.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:24, 29 September 2021 (UTC)(Luo Xi罗曦）<br /> <br /> ==英语语言文学（英美文学） 202120081512 罗曦 女==<br /> <br /> 如天聪九年五月，上谕文馆诸臣：朕观汉文史书，殊多饰辞，虽全览无益也。今宜于《辽》、《宋》、《金》、《元》四史内，择其勤于求治而国祚昌隆，或所行悖道而统绪废坠，与夫用兵行师之方略，以及佐理之忠良、乱国之奸佞，有关政要者，汇纂翻译成书，用备观览。至汉文正史之外，野史所载，如交战几合，逞施法术之语，皆系妄诞，此等书籍，传之国中，恐无知之人信以为真，当停其翻译。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。]<br /> <br /> For instance，in May，the ninth year of Tian Cong，the emperor informed all the offcials in the cultural center that：I have read all those historical records in Han Dynasty filled with various ornaments，only to find that I have gotten nothing。Now you had better to pick up some references among &lt;Liao&gt;、&lt;Song&gt;、&lt;Jin&gt;、&lt;Yuan&gt; about some cases like dilligence making a prosperous country or idleness making a weak one,also,you can pick up some military stratedies,and some information about those noble and talented citizens or traitors,and than you ought to translate all those relevence and compile them into a book prepared to be read.As for those unofficial history in Han excluded,like how many rounds did soldiers battle or the spell spoken by wizards,are all the nonsense,which will bewilder the ignorant,deserving to be prohibited from translation.{E Ertai：《清实录、太宗文皇帝实录》，Beijing：Chinese bookstore，1985，p9.}<br /> <br /> <br /> A modified version: For instance, in May 1653, the Emperor said to the ministers in Literature Institution(that is, the later Cabinet in Qing Dynasty), &quot;I have leafed through the historical works in Chinese language with various ornamental rhetorics, but the complete reading of them is not beneficial. Now it is appropriate to select salient examples referred from the four historical recrods of ''Liao'', ''Song'', ''Jin'' and ''Yuan'', which will be compiled into books for later reading. These examples include those who were dedicated in governing the country thereby with a promising national development, or those who deviated from the correct path with weak administration, and the generals adept at warfare, loyal and honest servants assisting the sovereign to handle state affairs, the treacherous ones rendering the nation disorderly and chaotic as well as other relevant political workers. Meanwhile, apart from the official history, the unofficial historical works that record untrue events, like the conditions of battles, are all fabricated. If those unfavorable books are spread to the mainland, they may bewilder the ignorant and gullible individuals, thus deserving to be prohibited from translation. (E Eratai: ''Records of Qing Dynasty·Emperor Taizong'', Beijing: China Publishing House, 1985, Page9.)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 04:47, 29 September 2021 (UTC)毛雅文<br /> <br /> ==英语语言文学（英美文学） 202120081514 毛雅文 女==<br /> <br /> 由上可知，在汉籍翻译的问题上，太宗讲求的是实用，希望将翻译与政要相关联，反对翻译浮华藻饰的汉文书籍，或者野史中所载不足为信者。以《刑部会典》的翻译为例，该译本的刊刻与颁行逐渐成为太宗朝的临政规范。《天聪朝臣工奏议》中说：“近奉上谕，凡事都照《大明会典》行，极为得策。”[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。]<br /> <br /> <br /> From here it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of ''The Code of the Ministry of Penalty'' as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. ''The Petition of Ministers during the Reign of Tiancong'' states, &quot;Recently, by the order of the Emperor, everything should be conducted in accordance with ''The Code of Ming Dynasty'', which is a desirable policy.&quot; (Luo Zhenyu: ''The Petition of Ministers during the Reign of Tiancong'', Beijing: China Remin University Press, 1989, Page2.)<br /> <br /> ==英语语言文学（英美文学） 202120081516 牟一心 女==<br /> <br /> 宁完我也说，我国六部的设立原是照“蛮子家立的”，因而金官对于部中当举事宜原本并不知情，而今翻译《会典》（即《明会典》），参汉酌金，加以“打动”，必将使其“去因循之习”而“渐就中国之制”。[ 同上，第82页。]<br /> <br /> 四 世祖时期汉籍（书）翻译之发展<br /> <br /> 清初儒臣中，除额尔德尼、噶盖和达海之外，通满、蒙、汉字者不乏他人，如伊成额、希福、刚林等，便是其中姣姣者。<br /> <br /> Ning Wanwo also said that the establishment of the six ministries in feudal China was based “on that of minority nationalities”, so the officers of Jin Dynasty had no idea about the affairs in the ministries. Now the translation of Code(a record of laws and systems of a dynasty)(namely, Code of Great Ming Dynasty) must refer to both the precedents of Central China and Jin Dynasty and amend them to make it get rid of rigid traditions and turn to the conventions of Central China.[ibidem, Page 82]<br /> <br /> FOURTH The development of Chinese literature (books) in Qing Dynasty Shunzhi period<br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the strong performers among them.<br /> <br /> <br /> （石丽青改）：<br /> <br /> Ning Wanwo also said that the establishment of the six ministries of feudal China was based on “that of the southerners”, so Jin Guan had no knowledge of the affairs concerning the appointment in the ministries. Now the translation of Code( a record of laws and systems of a dynasty)( namely, Code of Great Ming Dynasty) must refer to both the precedents of Han and Jin Dynasty and then amend them to make it get rid of rigid traditions and gradually conform to the conventions of Central China. [ibidem, Page 82.]<br /> <br /> FOURTH The development of Chinese literature (books) in Shizu Period <br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the best performers of them.<br /> <br /> ==英语语言文学（英美文学） 202120081521 石丽青 女==<br /> <br /> 据传，伊成额不仅将《太祖高皇帝实录》译成汉文，而且翻译了朝鲜所奏表章，以及《礼部会典》等书。[ 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。]希福兼通满、蒙、汉三种语言，他的翻译有别于伊成额，不是将满文译成汉语，也不是将朝鲜文译成满语，而是主要翻译汉书、汉典，所翻译的汉文书籍包括《辽》、《金》、《元》三史等。希福的上述译书于顺治元年进呈皇帝，获世祖恩赉。<br /> It is said that Yi Cheng'e translated not only the Annals of Emperor Taizu Gao into Chinese, but also the seals played by North Korea and the Book of the Ministry of Ceremonies. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xifu was fluent in Manchu, Mongolian and Chinese. His translation was different from Yicheng'e. He did not translate Manchu into Chinese or Korean into Manchu, but mainly translated Chinese books and Chinese classics, including Liao, Jin and Yuan. Xifu's translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu. (英语语言文学-英美文学 202120081521 石丽青 Shi Liqing)<br /> <br /> <br /> It is said that Yi Cheng'e translated not only the Factual Record of Taizu, but also the memorials presented to the emperor by North Korea, Records of the Board of Rites, and other books. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xi Fu was proficient in Manchu, Mongolian and Chinese, whose translation was different from Yi Cheng’e’s. Neither did he translate Manchu into Chineses nor Korean into Manchu, he mainly translated Chinese books and classics, including Liao, Jin and Yuan. Xi Fu’s translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081523 王李菲 女==<br /> <br /> 《清实录·世祖章皇帝实录》中，曾详细记载了希福进呈译本时的情形：窃稽自古史册所载，政治之得失，民生之休戚，国家之治乱，无不详悉具备，其事虽往，而可以诏今；其人虽亡，而足以镜世。故《语》云：“善者吾师，不善者亦吾师。”从来嬗继之圣王，未有不法此而行者也。<br /> <br /> In the “Records of Qing Dynasty· Emperor Fu Lin”, there was a detailed record of the situation when Xi Fu presented the translation: in the ancient records, whatever gain and loss in politics, weal and woe of people’s livelihood, or governance and chaos of countries, they’ve all been documented in detail. Although things have passed, they can still enlighten us. The ancestors have passed away, they can also provide references. Therefore, the “Language” said, “The heroes are my teacher, and so are the villains .” Virtuous emperors from ancient times to present have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081525 王镇隆 男==<br /> <br /> 辽、金虽未混一，而辽已得天下之半，金亦得天下之大半，至元则混一寰区，奄有天下，其法令政教皆有可观者焉。我先帝鉴古之心，永怀不释，特命臣等将《辽》、《金》、《元》三史，芟（shān）削繁冗，惟取其善足为法，恶足为戒，及征伐畋（tián）猎之事，译以满语，缮写呈书。臣等敬奉纶音，将《辽史》自高祖至西辽耶律大石末年，凡十四帝，共三百七年；《金》凡九帝，共一百十九年；《元》凡十四帝，共一百六十二年，详录其有裨益者，……伏乞皇上万几之暇，时赐省览，懋稽古之德，弘无前之烈，臣等不胜幸甚。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。]<br /> <br /> Although Liao and Jin did not mix together, Liao had already won half of the world, and Jin had also won the other half. Until the Yuan Dynasty, they were combined into one whole world,and there were considerable and available laws, politics and religions. My first emperor’s desire to learn from the ancients will never be released. I and other ministers were ordered to edit and slash the three histories of &quot;Liao&quot;, &quot;Jin&quot; and &quot;Yuan&quot;, but take the good part as the law, and the evil part as the precepts. And the matters of conquering and hunting, were translated into Manchu,written and presented in a book. I and others followed respectfully my Lord ‘s orders,took the history of Liao from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; Jin, the nine Emperors, lasted one hundred and nineteen years;Yuan recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Lord to have occasional reviews when my Lord is not dealing with country’s affairs,and to encourage your people to live up to ancient virtues and promote the unparalleled huge achievement. I and other would greatly appreciate it. [E'ertai et al. revised with imperial edict &quot;Records of the Qing Dynasty·Records of Emperor Shizuzhang&quot;, Beijing: Zhonghua Book Company, 1985, pp. 15-16. ]<br /> <br /> ==英语语言文学（英美文学） 202120081526 卫怡雯 女==<br /> <br /> 上文中，不仅明确论及汉文典籍的历史作用，而且阐述了翻译这些典籍的必要性、作用与目的等，其总目标是“懋稽古之德”，以翻译佐文教，治太平。换言之，希福希望通过翻译《辽》、《金》、《元》三史等，从中原汉族王朝中借鉴国家治理经验，以接续太宗皇太极以来以经世致用为核心的翻译思想，并为嗣后翻译汉籍树立原则与典范。据《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》，以及《清代内府刻书目录解题》等综合统计，顺治年间，由官方刊刻的汉书满文译本共九种，分别是《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》。其中，顺治七年译成的《三国志（通俗演义）》既有满文本，又有满汉合璧本。<br /> <br /> As described in the above, it not only discussed the historical role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these ancient books and records. The overall goal is to encourage people to observe traditional virtues, using translation to assist the country to develop culture and education. In other words, Xifu wanted to draw on the experience of state governance from Han Dynasty in the central China through translating the history of Liao, Jin, and Yuan Dynasty in order to succeed the thought of translation of administering state affairs and applying theory to practice as the core since the emperor Taizong Huangtaiji, and set up the principle and model of translating Chinese books for later generation. According to general statistics of The General Catalogue of The Best Edition and the Ancient Books and Records of Taipei's National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Directory of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in the Qing Dynasty, during the period of Tongzhi, there are nine Manchu translated versions of the official published Chinese books by blocking print, they are: The History of Liao Dynasty, The History of Jin Dynasty, The History of Yuan Dynasty, Hongwu Yaoxun, The Romance of Three Kingdoms, Book of Songs, The Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liu Tao and San Lue. Among them, The Romance of Three Kingdoms translated in the seventh year of Tongzhi had both Manchu version and the combined one of Chinese and Manchu.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:23, 29 September 2021 (UTC)<br /> <br /> Thereinbefore, it not only discussed the historic role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these books. The overall goal is to encourage people to observe traditional virtues, using translation to develop culture and education and bring social prosperity. In other words, Xifu wanted to draw on the experience of state governance from Chinese dynasty in the central plains through translating the histories of Liao, Jin, and Yuan. In this way, the translation idea originated from the dynasty of Huangtaiji that knowledge should benefit national affairs can be succeeded and set up the principle and model of translating Chinese books for later generation. According to the general statistics of The General Catalogue of the Publications and Classics of National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Catalogue of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in Qing Dynasty, during the period of Shunzhi dynasty, there are nine official Manchu translations of Chinese books.They are History of Liao Dynasty, History of Jin Dynasty, History of Yuan Dynasty, Hongwuyaoxun, Records of the Three Kingdoms, Classic of Poetry, Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liutaosanlue. Among them, Records of the Three Kingdoms translated in the seventh year of Shunzhi dynasty has both Manchu version and the combined one of Chinese and Manchu.(revised by Wei Chuxuan)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081527 魏楚璇 女==<br /> <br /> 另外，《孝经》曾于顺治、康熙、雍正朝刊刻三次，但版本明显不同：顺治年间的刊行本为阿什坦译本，康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，仅注明“雍正皇帝敕译”。令人好奇的是，虽然世祖笃信佛教，论佛谈法，但从相关文献看，未见有顺治朝翻译的汉文经书，其中原因，不得而知。<br /> What's more, Classic of Filial Piety has different publications of translation in different dynasties. In Shunzhi dynasty, the publication is Ashtan's translation. In Kangxi dynasty, the publication is Hesu's translation. In Yongzheng dynasty, the translator is unknown. It is only indicated in the publication that the translation is asked by Yongzheng emperor. Curiously according to relevant literature though Shunzhi emperor believed in Buddhism, there is no translation of Buddhist classics made in his dynasty. And the reason of this remains a mystery.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:12, 29 September 2021 (UTC)<br /> <br /> Moreover, ''Filial Piety'' has been published and printed three times in the dynasty of Shunzhi, Kangxi and Yongzheng respectively but with three obvious different versions. During the Shunzhi dynasty was the translation of Ashtan, during the dynasty of Kangxi was of Hesu and during the Yongzheng dynasty was of the unknown writer, only indicating &quot;translating under the order of the emperor Yongzheng&quot;. What made people curious was that although Shizu sincerely believed in Buddhism, talking about Buddhism and Buddhist doctrine, there was no Chinese Confucian classics translated during the Shunzhi Dynasty according to the relevant references. And the reason of that remains unknown.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 08:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081528 魏兆妍 女==<br /> <br /> 世祖年间翻译刊行的九种汉文书籍中，《六韬》、《三国志（通俗演义）》和《大乘经》等三种原系达海于天聪六年开始翻译，但由于达海早逝未能译成。三部作品中，尤以《三国志（通俗演义）》的翻译所获世祖认可为甚。《清实录·世祖章皇帝实录》中说：<br /> 以翻译《三国志（通俗演义）》告成，赏大学士范文程、刚林、祁充格、宁完我、洪承畴、冯铨、宋权、学士查布海、苏纳海、王文奎、伊图、胡理、刘清泰、来袞（gǔn）、马尔笃、蒋赫德等鞍马、银两有差。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。]<br /> <br /> Nine kinds of Chinese literary books has been translated and published during the year of Shizu, among which Da Hai began translating three kinds of the original system of &quot;Liu Tao&quot;, The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra&quot; during the sixth year of Tian Cong. However, Da Hai failed to translate them all successfully due to his early death. Among these three works, especially the translation of &quot;The Popular Romance of the Three Kingdoms&quot; has received the most approval of Shizu. Said in &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: With the completed translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu would award some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede. [ Ertai and others were ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:52, 29 September 2021 (UTC)<br /> <br /> Among the nine kinds of Chinese books translated and published during the reign of Shizu emperor , three were first translated by Da Hai in 1632, including &quot;Liu Tao&quot;, “The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra”. Yet they failed to be finished due to his early death. Of the three works, the translation of &quot;The Popular Romance of the Three Kingdoms&quot; received the most recognition of Shizu emperor. According to &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: Given the successful translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu emperor awarded some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede, and the amount of awards depended on their position.[ Ertai and others ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:32, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081531 肖毅瑶 女==<br /> <br /> 此次获得赏赐者共计十六人，从大学士到学士不等，既赏鞍马，又赏银两，可见其对于该书翻译的重视。值得特别注意的是，关于《三国志（通俗演义）》一书的翻译，《清初内国史院满文档案译编》中也有记载，不仅更加详实，而且内容上也与《清实录》中的记载有较大出入。为便于比较，现一并摘录如下：<br /> A total number of 16 officers, varying from Grand Masters to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, what deserved a special attention was that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:<br /> <br /> ==英语语言文学（英美文学） 202120081532 谢佳芬 女==<br /> <br /> 以翻译《三国志（通俗演义）》告成，赏赐内翰林院大臣。赏予大学士范文程巴克什、刚林巴克什、祁充格、宁完我、洪承畴、冯铨、宋权七大臣彩鞍、雕辔（pèi）、……头等马各一匹、银各五十两。赏学士查布海、苏纳海、王文奎、伊图、胡理、清泰、来袞、马迩都、赫德九人无鞍二等马各一匹、银各四十两。<br /> <br /> When ''Romance of the Three Kingdoms’’ having been completed，all the ministers in Hanlin Academcian were awarded. The grand secretaries Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were rewarded color saddle, bridle, one first-class horse and fifty liang of silver respectively. The nine scholars, Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each have one second-class bareback horse and forty liang of silver<br /> <br /> ==英语语言文学（英美文学） 202120081534 熊敏 女==<br /> <br /> 赏内弘文院主事能图、叶成格、曹皮、铿特依、杜当、布尔凯、侍讲学士吕宗烈、侍读学士张皮机、典籍官王丛庞九人银各四十两。赏博士科尔科岱、霍斯霍利、尼曼、苏和、奇同格、芒色、霍托、穆成格、周有德、必利科图、国史院博士图巴海、秘书院秦达浑臣十二人银各二十两。赏笔帖式翁国顺、额斯黑、高利、马齐蘭、乌勒扈、穆成格、必利科图、严楚蘭、阿希图、国史院笔帖式朱臣十人银各二十两。<br /> <br /> ==英语语言文学（英美文学） 202120081539 羊叶 女==<br /> <br /> 以上送礼部一一宣名，跪受赏。[ 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。]<br /> <br /> 显然，上述两种文献提到的系同一件事情，但内容上有明显出入：首先，封赏的人数不同。<br /> The officials above give gifts to the Ministry of Rites one by one, being declared the name, and kneeling to be rewarded. [Editor of China's First Historical Archives: Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty, Beijing: Guangming Daily Press, 1989, p. 80.] Obviously,the two documents mention the same thing, but there are obvious differences in content: first, the number of people who are rewarded is quite different.<br /> <br /> <br /> <br /> <br /> All these officials on the list will be named in recognition and rewarded on their knees at the Ministry of Rites. [ Edited by the First Historical Archive of China: &quot;Translation and compilation of Manchu archives in the Early Qing Dynasty•Shunzhi Dynasty&quot;, GuangMing Daily Press, 1989, P80]<br /> <br /> Appartently, the two literatures mentioned above refer to the same thing, but they differ in content: Firstly, the number of rewarded people is different. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081543 杨柳青 女==<br /> <br /> 例如，《清实录》中只有十六人，《清初内国史院满文档案译编》则多达四十七人，二者之间的出入主要在于弘文院主事、侍讲与侍读学士、典籍官、博士，以及笔帖式等职官群体名单。其次，在赏赐的物件问题上，《清初内国史院满文档案译编》的记载较之《清实录》明显更加详实、具体，可信度更高。再次，在个别封赏对象的称呼上，两种文献之间也有差异。<br /> <br /> For example, only 16 civil officials are rewarded according to the &quot;Records of the Qing Dynasty&quot; while officials who are rewarded according to the &quot;Translation and Compilation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are as many as over 40. This difference mainly lies in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the &quot;Translation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are obviously more detailed, accurate and credible than those in the &quot;Records of the Qing Dynasty&quot;. Thirdly, there are also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:30, 29 September 2021 (UTC)<br /> <br /> For example, only 16 civil officials were rewarded in the The Records of the Qing Dynasty while officials rewarded in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were as many as over 40. This difference mainly lay in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were obviously more detailed, accurate and credible than those in the The Records of the Qing Dynasty. Thirdly, there were also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)Yi Yangfan<br /> <br /> ==英语语言文学（英美文学） 202120081545 易扬帆 女==<br /> <br /> 例如，《清实录》中的“刘清泰”被写作《清初内国史院满文档案译编》中的“清泰”，“马尔笃”被写作“马迩都”，“蒋赫德”被写作“赫德”，等等。<br /> 世祖年间翻译的汉文书籍中，《洪武宝训》、《表忠录》、《诗经》与《孝经》等也各具代表性。《洪武宝训》系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针政策。<br /> For example, Liu Qingtai in Factual Record of Qing Dynasty was written as Qingtai in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, Mar Du was written as Ma Erdu, and Jiang Hede was written as Hurd, etc.<br /> The translated Chinese books in the certain era of Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety have had their own representatives. HongWu Baoxun was a symbol of the imperial power politics of Ming Dynasty, which reflected the ideas and policies of Zhu Yuanzhang, the emperor Taizu of Ming Dynasty.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 16:03, 28 September 2021 (UTC)Yi Yangfan<br /> <br /> For example, “Liu Qingtai” in Factual Record of Qing Dynasty was written as “Qingtai” in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, &quot;Mar Du&quot; was written as &quot;Ma Erdu&quot;, &quot;Jiang Hede&quot; was written as &quot;Hede&quot;, and so on. The translated Chinese books in Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety all were of representative. Hongwu Baoxun was a symbol of imperial power politics in the Ming Dynasty and reflected the ideas and policies of Zhu Yuanzhang, the emperor of the Ming Dynasty.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081546 殷慧珍 女==<br /> <br /> 顺治三年三月，《洪武宝训》的满文翻译完成，成为清朝入关后的首部汉籍译作。世祖对于该部译作极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王多尔衮钦命汉官代笔，以世祖名义为译作制作序文，颁行全国。世祖对明太祖推崇备至，尤其是后者制定的条例章程，认为历代贤君莫如洪武，因而本书的翻译目的性极强。<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation written by Chinese writer after the Qing Dynasty was in power. The emperor Shizu attached great importance to this translation. He not only rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed Han officals to write a preface in the name of Shizu, which was issued throughout the country. The emperor Shizu revered the emperor Taizu of Ming Dynasty, especially the regulations and articles he formulated, and believed that there were no virtuous monarchs of all dynasties like Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:17, 29 September 2021 (UTC)<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation done by Chinese translators since the Qing Dynasty was established. The Emperor Shizu attached great importance to this translation. Not only he rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed the officals of Han Dynasty to write a preface, which was issued throughout the country, in the name of Shizu. The Emperor Shizu praised the emperor Taizu of Ming Dynasty highly, especially the regulations and articles he formulated, and he believed that there were no more virtuous monarchs of all dynasties than Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:21, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081548 尹媛 女==<br /> <br /> 换言之，世祖希望借由此书的翻译，以中原汉族王朝的所谓“正统”巩固满清统治，粉饰民族征服和民族压迫。事实上，以翻译汉书，尤其是汉文典章制度书籍的翻译，作为统治的工具和手段，这一点在太宗时期即已存在。作为国家治理的重要手段，太宗不仅令达海改进老满文，而且钦定翻译了不少汉文书籍，如明太祖颁发的《大诰三编》和《三国演义》等，用作出谋划策和军事征讨的参考。<br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to deny national conquest and oppression by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As the important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and advising and military campaigns.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:44, 28 September 2021 (UTC)<br /> <br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to whitewash national conquests and oppressions by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As an important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and military campaigns.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:01, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081549 詹若萱 女==<br /> <br /> 《表忠录》同样辑自明朝嘉靖年间，实为杨继盛的两部奏疏，即《请诛贼臣疏》和《请罢马市疏》，由汪宗伊撰于明朝万历年间，属吏部传记类。顺治十三年前后，世祖降旨将杨继盛事迹写成《忠愍记》。所谓“忠愍”，即明穆宗因念及杨继盛参劾严嵩之功，誉其为“直谏诸臣之首”，而追赠给后者的谥号。<br /> The Record of Loyalty was also written from the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It belonged to official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 02:27, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081553 钟义菲 女==<br /> <br /> 《忠愍记》成书后，世祖御制《表忠录·序》以表彰杨继盛，其中写道：自古贤臣正士效力王家，率授命致身，捐生赴义。迹其所遭，若无厚幸然。<br /> After the record of Zhong Min was written, the emperor Shizu personally wrote a preface to the record of loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials have devotedly served the emperor family, sacrificing their lives for justice. From what happened, there was no luck.<br /> <br /> ==英语语言文学（英美文学） 202120081554 钟雨露 女==<br /> <br /> 而时过论定，声称振杨，及于代远风遥，流徽弥茂，留连曩迹，如遘其人。是以孟轲有言：“奋乎百世之上，百世之下闻者莫不兴起也”。……顾竭志尽忠者，人臣之谊；善善恶恶者，大道之公。<br /> <br /> As time went by, it could be determined that Yang Jisheng had great praise. As for several decades passed, the fame of him spread all around. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “ a hundred generations before, those who had been influenced by saints worked hardly. And a hundred generations after, who heard of their deeds were inspired by them.” ……..Therefore, ministers would be friendly to those who devoted themselves to the loyalty. And those who had clear love and hate would rule all under the sky when the great way prevailed. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 03:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081555 周玖 女==<br /> <br /> 循省往哲，爱结于中，诚有不能自己者也。朕万机之暇，绎载籍，每览忠孝节义之事，未尝不反复三致意焉。[ 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。]<br /> <br /> 一方面，世祖赞誉杨继盛为忠臣之典范；另一方面，世祖又斥责严嵩为逆臣，认为正是严嵩父子威福专擅，浊乱王家，致使纪纲废断。<br /> <br /> Reflecting on predecessors, despite the disloyal, the love to nation was condensed together. I was bombarded with numerous affairs. But in my spare time, I translated and recorded many books through dictation. When I read books about loyalty, I often analyzed them repeatedly to express my regard. [ Yan Chongnian: Kang Xi Shun Tianfu, Beijing: China Publishing House, 2009, Page 482. ]<br /> On the one hand, the emperor Shizu acclaimed Yang Jisheng as the paragon of loyal minister. On the other hand, he denounced Yan Song as a traitor, and believing the fact that Yan Song and his son misused their authorities to domineer and disturb the loyal family so that the law and regulations became slacked.<br /> <br /> ==外国语言学及应用语言学 202120081480 陈湘琼 女==<br /> <br /> 世祖敕令翻译此书，目的是为了激励官员学做忠谏之臣，劝勉意味浓厚。毋庸置疑，世祖时期的汉籍翻译秉承的原则也是“实用主义”原则，这一点太祖、太宗时期的汉籍翻译并无本质区别。例如，世祖敕译《诗经》，即有显著的现实意义与政治考量。<br /> <br /> The Emperor Shunzhi commanded to translate this book for the purpose that officials could be encouraged to become people who dare to tell the truth and give right suggestions to the emperor, which had persuasive and warning meanings by itself.(*…this book to encourage officials to tell the truth and put forward reasonable suggestions, which was of great persuasive meaning. --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:58, 29 September 2021 (UTC))In this period, translation of books from Han dynasty was in fact abiding to the “utilization”(*utilitarianism --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]])) principle, which had no difference to translations in the period of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”.<br /> <br /> ==外国语言学及应用语言学 202120081492 黄逸妍 女==<br /> <br /> 《清实录·世祖章皇帝实录》中说，顺治十年二月，“上幸内院，披阅翻译《五经》，谕诸臣曰：‘天德王道，备载于书，真万世不易之理也’”。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。]可见，世祖饬令翻译《诗经》之时，其它各经的翻译也在进行，但《五经》中仅有《诗经》一部付梓。《诗经》译毕，世祖也为其御制序文，认为该部作品能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。<br /> <br /> According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, &quot;After reading the Five Classics in palace, the emperor contended that morals and natural laws are recorded in these books in extenso, which are tough to reach.&quot; [Revised by Eertai: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It was clear that the translating of other classics was also proceeding when the emperor Shizu commanded the translation of The Book of Songs while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and remained steadfast in the belief that that work helped to behave with propriety and righteousness. &quot;The book can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.<br /> --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:44, 29 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081513 马新 女==<br /> <br /> 更可以敦厚人伦，端正教化。”[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。]<br /> <br /> 从“教化”的角度思考《诗经》的翻译，既是世祖本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种调整。正如顺治九年进士、刑科给事中阿什坦指出的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> &quot;It could also give depth to moral relations, straighten out educational ideas and transform people.&quot; [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]<br /> <br /> Thinking about the translation of The Book of Songs from the &quot;Teaching&quot; perspectives is not only the personal understanding of Qingshizhu Emperor himself but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, the scholars should aspire to be saints and focus on classical and historical books.<br /> <br /> This is the homework of Ma Xin 马新 21级 语言学--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:34, 28 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081518 秦建安 女==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> Besides, there is no beneficial words in assorted books which should not be allowed to be published and be viewed.(So they shouldn't be allowed to be published and viewed--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:26, 29 September 2021 (UTC)) Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.<br /> <br /> ==外国语言学及应用语言学 202120081522 孙雅诗 女==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。]<br /> <br /> 阿什坦的奏章开宗明义，指出读书必以经史为要，必须摒弃杂书，尤其是污言秽语之书，以免贾祸人心。为此，他奏请皇帝对旗人读书严加限制，要求嗣后翻译书籍也应针对“关圣贤义理，古今治乱之书”，对于其它书籍则“概为禁饬，不许翻译”。[ 同上。]<br /> <br /> What's more,there are many sages and wisdom need to be researched.We are afraid that we don't have enough time to do it in details day by day.So why do we waste our time translating those things?[Revised by Eertai ect.,proofread by Li Xun，Zhao De ect.:''Baqitongzhi·chuji'',Changchun:Northeast Normal University Press,1989,p.5339.]<br /> <br /> The advice of Ashitan is very clear from the very begining--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:33, 28 September 2021 (UTC),which points that reading should focus on the Confusion classic and history --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:39, 28 September 2021 (UTC)and abandon those irrelevant books,especially those of dirty words,to get people rid of the obscene thoughts.In order to do this,he advised the emperor be more strict with the Qi people's readings.flag people's learning.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:30, 28 September 2021 (UTC)And he also required his offspring translate books about sages,principles and those can help to govern the society.Besides these books,other books are all forbidden and mustn't be translated.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 11:44, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081530 吴映红 女==<br /> <br /> 这一观点既是他翻译《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》、《太公家教》的原则与标准，也是太祖朝以来一以贯之的译书宗旨。<br /> <br /> 五 汉籍（书）翻译的文化沟通意涵<br /> <br /> 清初的汉书翻译主要由两部分人员构成：兼通满、汉的旗人（满洲、蒙古、汉军），以及八旗文科举中的举人、进士及第者，特别是顺治朝以来从新科进士中拣选出来学习满文的汉籍士子。<br /> The opinion is not only the principle and standard of his translation about ‘’University‘’, ‘’the doctrine of the mean‘’,‘ ‘’ the book of filial piety‘’, ‘’the general theory of pan (Tongjian) ‘’and ‘’Taigong family education‘’, but also the consistent purpose of translation from the Taizu Dynasty. <br /> FIFTH Cultural communication of Han nationality.<br /> 《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)<br /> In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.<br /> <br /> ==日语语言文学 202120081560 朱壬铎 男==<br /> <br /> 这些人员既是翻译专才，又是文化接触与交流的实践者，代表了满洲统治阶级想要与汉族之间进行文化沟通的意愿。如顺治六年四月，礼科给事中姚文然以“以满汉同心合力为念。窃思满汉一家，咸思报主”为由，奏请从新科进士内广选庶吉士，令其肄习清书，待精熟之后即授以科、道等官。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。]顺治十年，世祖降旨，对此前所选三科庶吉士进行考试，从中选取“通满洲文义者三人”，“以应升之缺用”，并选取“其次可造者十二人”，“仍照原衔，责令勉力学习，俟再试分别。”[ 同上，第7-8页。]<br /> <br /> These persons are not only experts in translation,but also practicer in cultral contact and communication,which represented the will,which is to cultrally communicate with the Han people,of the ruling class of Manchu.<br /> <br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspectorof the department of rites,with the reason that &quot;with the purpose that is combining the Man ethnic and the Han ethnic,I secretly came up with an idea about the Man-Han family but with my whole life for the emperor&quot;,made a request that is to widely select Shujishi from newly selected Jinshi and order them to sutdy the books of Qing Dynasty to get well-learned then teach the bureaucrats from other departments and circuits.[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> <br /> In the tenth year of Shunzhi,Shizong emperor declared an imperial order about examining the selected Shujishi from all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.7-8]<br /> --[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 02:47, 29 September 2021 (UTC)<br /> <br /> These person are not only experts in translation,but also practicers in cultural contact and communication. They represent the will to culturally communicate with the Han people,of the ruling class of Manchu.<br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspector of the Department of Rites,with the reason that &quot;with the purpose that is combining the Manchu and the Han ethnic,I think both Manchu and Han should hold the thought to requite favours to the emperor,made a request to widely select Hanlin bachelor from newly selected Jinshi(a successful candidate in the highest imperial examinations) and order them to sutdy the books of Qing Dynasty to get well-learned then grant them official positions.[E Ertai et al.write by imperial command:Veritable Records of <br /> Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> In the tenth year of Shunzhi, the emperor declared an imperial order about examining the selected Han bachelor of all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[Idem, p.7-8]<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:10, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081477 蔡珠凤 女==<br /> <br /> 雍、乾、嘉年间，从新科进士中选取习满文者的做法得到延续，但每次选取者人数不一，整体上渐呈下降之势，至道光二十年前后废止，为汉书的满文翻译提供了人力来源，同时也为沟通满、汉两族文化提供了桥梁。<br /> <br /> 事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，遂敕达海等翻译汉书，使“满洲臣民未习汉文者，亦能兼通汉书”，而太宗自己也以它们作为“临政规范”，学习汉族的国家治理模式。[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。]顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖又以它们作为倡导礼义教化的工具，希望通过此举使“满洲人知崇正学、尚经术”，令“邪说不得行”，而“风俗丕变”。[ 同上。]<br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars continued, but the number of candidates selected each time varied, and the overall trend gradually decreased. It was abolished around the 20th year of Dao Guang, which not only provided a source of manpower resources for Manchu translation of Hanshu, but also provided a bridge for communication between Manchu and Han cultures.<br /> In fact, as early as the Taizong period, because the Manchus still lived outside the frontier fortress, did not know Chinese characters and did not know about the regime, they ordered Dahai and other people to translate Chinese books, so that &quot;Manchus who did not learn Chinese could also understand the contents of Chinese books&quot;, and Taizong himself used them as &quot;administration norms&quot; to learn the national governance model of the Han nationality. [Writed by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] during the reign of Shunzhi, after Ashitan translated the 《University》《Moderate》and other books, Shizu used them as a tool to advocate etiquette and righteousness education, hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; And &quot;Customs change&quot;. [ibid.]<br /> <br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars was continued, but the number of candidates selected each time varied, and the overall trend gradually tended to decrease. It was abolished around the second decade of Dao Guang, which not only provided human resources for Manchu translation of the Han books, but also builded the bridge of cultural communication between Manchu and Han.<br /> In fact, as early as the the Emperor Taizong period, because the Manchu who still lived outside shanhaiguan pass, did not know Chinese characters and the regime,Taizong ordered Dahai and others to translate the Han books, so that &quot;Manchus who did not learn Chinese could also understand the Han books&quot;, and Taizong himself also used them as &quot; the administration norms&quot; to learn the national governance model of the Han nationality. [Written by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] During the reign of Shunzhi, after Ashitan translated the &quot;University&quot;&quot;Moderate&quot;and other books,Hong Taiji used them as the tool to advocate confucian code of ethics , hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; and &quot;Customs change&quot;. [ibid.]--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 02:40, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081486 付诗雨 女==<br /> <br /> 显然，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无，即便是《诗经》中提到的各种花草树木、鸟兽虫鱼，也对拓展满人见闻甚有助益。[ 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。]有清一代，并非只有官方组织汉书的翻译，私人译书也很盛行。但官方译书与私人译书不同，无论是在译书的取材上，还是在译书的组织管理上，抑或是译书的颁行上，都有其特殊的考量。<br /> Obviously,the translation and printing of the classics and history of Han are conductive to correcting the humanity and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in &quot;the Book of Songs&quot;, also contribute to enrich their knowledge.[Ye Gaoshu:&quot;Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as example&quot;,&quot;The Histotrical Journal of National Taiwan Normal University<br /> &quot;1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials of translation, the organization and management of the translation, or the publishment of the translation.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:16, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081559 周小雪 女==<br /> <br /> 即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了严肃的兵法与战略意义。以满文遍译汉书，尤其是经、史、子、集等书，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过汉籍的翻译“研究微言，讲求古义”，进行文化沟通。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。]藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，并实现“治统”与“道统”的和谐统一。<br /> Even popular literature such as The History of the Three Kingdoms was given serious military and strategic significance when translated into Manchu script. The purpose of translating Chinese books with Manchu script ,especially Canon ,History,Philosophy and Literature such book is not to show the superiority of the Manchu language system,but to show the confucian classics。Through the translation of Chinese classics ,study small points ,emphasize the ancient significance and carry out cultural communication.Ye Gaoshu.Cultural Policy in the early Qing Dynasty.Taipei:Rice Village Press,2002,p.91.Through the translation of Chinese classics,Manchu rulers not only understood the Han culture,but also gained important experience of controlling the Han people in the process of contact and learning,so that Manchu regime gradually transformed into central plains regime in nature and realized the unity of regnant orthodoxy and confucian orthodoxy.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)Modifying canon, history, philosophy and literature to Confusion classics, history, pre Qin hundred works, religion and classical writings.因为经：经书，是指儒家经典著作；史：史书，即正史；子：先秦百家著作，宗教；集：文集，即诗词汇编。泛指我国古代典籍。Canon, history, philosophy and literature did not express the exact meaning.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)&quot;表章经学，天下从风”The first half of the sentence is not translated accuratelyand the second half of the sentence has not been translated，so I think it should be translated into &quot;Commend Confucian classics and let people all over the world follow&quot;<br /> <br /> ==日语语言文学 202120081562 邹岳丽 女==<br /> <br /> 结语<br /> 清初之际，虽然国家尚未实现从“征服王朝”向“中原王朝”的转变，但统治者在致力于武力开拓的同时，也开始关注文化活动。一方面，统治者念念不忘“国语骑射”的满洲旧制，将其视作立国精神；另一方面，又积极组织汉书翻译，倡导汉文化精神，从中原儒学中探求君主治术，构建国家的治统与道统。汉书翻译不仅让统治者得以接触汉族思想精粹和政治观念，而且让其在了解汉文经典与汉族文化的过程中，学习历代帝王的执政得失，以及古往今来的兴废事迹，从中汲取治国经验。<br /> Conclusion At the beginning of the Qing Dynasty, although the country has not yet realized the transformation from &quot;conquering Dynasty&quot; to &quot;Central Plains Dynasty&quot;，however, while the rulers were committed to the development of force, they also began to pay attention to cultural activities. On the one hand, the rulers never forget the old Manchu system of &quot;national language riding and shooting&quot; and regarded it as the spirit of founding the country;On the other hand, --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)he actively organized the translation of Chinese calligraphy, advocated the spirit of Chinese culture, explored the rule of monarchy from the Confucianism of the Central Plains, and constructed the rule and orthodoxy of the country.Chinese translation not only allows the rulers to get in touch with the <br /> ideological essence and political concepts of the Han nationality, but also allows them to learn from the ruling gains and losses of emperors and the rise and fall deeds from ancient to modern times in the process of understanding Chinese classics and Han<br /> culture, so as to learn from the experience of governing the country. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)from the experience of governing the country. “here the preposition from should be deleted--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)<br /> <br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC) ( here &quot;he&quot; is not consistant with the subjective &quot;the rulers&quot;, so &quot;he&quot; should be changed in to &quot;they&quot; )<br /> <br /> ==国别 202120081478 曾俊霖 男==<br /> <br /> 概言之，汉书的翻译既匡扶了社稷，又教化了臣民，令满、汉文化之间的交流得以开启并加深。虽然清初三朝期间，汉书翻译的规模不一，统治者对于汉族文化的具体态度存在差异，但翻译的原则与标准基本未变，那便是以文治教化和典章制度为主，通过翻译汉族典籍，凝聚符合国家需求的集体价值观，并将汉族传统文化落实为国家治理的大政方针，实现兴文教、崇经术、开太平的治国理念。<br /> <br /> In short, the translation of books of Han nationality not only helped the whole country, but also educated his people so that the cultural exchange between Manchu and Han can be opened and deepened. During the three dynasties of the early Qing Dynasty, the scale of books of Han nationality translation was different, and the rulers' specific attitudes towards Han culture were different, but the principles and standards of translation remained basically unchanged, which focused on cultural education and the system of laws and regulations, condensed the collective values in line with the national needs through the translation of Han classics, and implemened the Han traditional culture as the major policy of national governance, realized the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> In short, the translation of Books of Han not only gave great help to the whole country, but also educated its(the Qing Dynasty) people so that it began and then deepened the cultural exchange between Manchu and Han. During the first three emperors' rulings of the early Qing Dynasty, though the scales of translation was different, and the rulers' specific attitudes towards Han culture differed from each other, the principles and standards of translation remained basically unchanged, that is to say, it will focus on cultural education and the system of laws and regulations, condense the collective values in line with the national needs through the translation of Han classics, and implement the Han traditional culture as the major policy of national governance to realize the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> ==国别 202120081493 黄柱梁 男==<br /> Footnotes and References<br /> <br /> 1 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。<br /> <br /> 2 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。<br /> <br /> 3 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。<br /> <br /> 4 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 5 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。<br /> <br /> 6 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。<br /> <br /> 1. Yang Jialuo, ''History of the Jin Dynasty''(1115-1234), Taipei, Dingwen Book Company, 1985, pp.1684.<br /> <br /> 2. Ming Zhu et al. (compiled under the order of Emperor Kangxi ), ''the Imperial Archives of Emperor Taichu(1559-1626, posthumous titled Gao Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1986, pp.2. <br /> <br /> 3. The First Historical Archives of China, Translated and Noted by the Institute of History in Chinese Academy of Social Sciences, ''Old Documents of Manchu Script'', Peking, Zhonghua Book Company, 1990, pp.1196.<br /> <br /> 4. E Ertai et al. (compiled under the order of Emperor Yongzheng ), ''the Imperial Archives of Emperor Taizong(1592-1643, posthumous titled Wen Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985, pp.13.<br /> <br /> 5. Proofread by Wang Zhongshan, ''Biographies of the Qing Dynasty'', Peking, Zhonghua Book Company, 1987, pp.187.<br /> <br /> 6. Committee of National History Compilation, ''the Imperial Archives of Joseon Dynasty'', Seoul, Committee of National History Compilation, 1973, pp.38.<br /> --[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 08:18, 29 September 2021 (UTC)Huang Zhuliang<br /> <br /> ==国别 202120081507 刘薇 女==<br /> 7 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。<br /> <br /> 8 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。<br /> <br /> 9 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。<br /> <br /> 10 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 11 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。<br /> <br /> 12 同上，第2页。<br /> <br /> 7 National History Compilation Committee, Record of the Korean Dynasty, Seoul: National History Compilation Committee, 1973, p.62.<br /> 8 Ye Gaoshu, cultural policy in the early Qing Dynasty, Taipei: Daoxiang press, 2002, p.58.<br /> 9 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.10.<br /> 10 Luo Zhenyu, Collections of secretary's memorial to the throne during the reign of Tencong, Beijing: Renmin University of China Press, 1989, p.2.<br /> 11 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.14.<br /> 15 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.2. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:23, 28 September 2021 (UTC)Liu wei<br /> <br /> ==国别 202120081537 颜莉莉 女==<br /> 13 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。<br /> <br /> 14 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 15 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 16 同上，第82页。<br /> <br /> 17 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。<br /> <br /> 18 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。<br /> <br /> 13th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, pp.24-25,115.<br /> <br /> 14th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9<br /> <br /> 15th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, p.2<br /> <br /> 16th. Idem<br /> <br /> 17th. Qing emperor Gaozong ordered to write: ''General spectrum of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10<br /> <br /> 18th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16<br /> <br /> ==国别 202120081538 颜子涵 女==<br /> 19 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 20 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。<br /> <br /> 21 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。<br /> <br /> 22 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 23 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。<br /> <br /> 24 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。<br /> <br /> 19. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1989, pp.13.<br /> <br /> 20. Editor of China's First Historical Archives: ''Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty'', Beijing: Guangming Daily Press, 1989, pp.80.<br /> <br /> 21. Yan Chongnian made proofreading: ''Kangxi Shuntian Fuzhi'', Beijing: China Book Company, 2009, pp.482.<br /> <br /> 22. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company ,1989,pp.9.<br /> <br /> 23.Kao-Shu Yeh, ''Cultural policy in the early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.<br /> <br /> 24. Ortai and some people compiled，Li Wei, Zhao Degui and others proofread: ''Journal of the eight banners •First Episode'', Changchun: Northeast Normal University Press, 1989, pp. 5339.<br /> <br /> ==国别 202120081540 阳佳颖 女==<br /> 25 同上。<br /> <br /> 26 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。<br /> <br /> 27 同上，第7-8页。<br /> <br /> 28 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。<br /> <br /> 29 同上。<br /> <br /> 30 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。<br /> <br /> 31 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。<br /> <br /> [25] Idem<br /> <br /> [26] E,Ertai et al. (eds. under the order of the Emperor). ''Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty'', Beijing:Zhonghua Book Company,1985,p.11.<br /> <br /> [27] Idem,pp.7-8.<br /> <br /> [28] E,Ertai et al.(eds.), Li,Xun&amp;Zhao Degui et al.(proofread). ''The First Collectanea in Ba Qi Tong Zhi'', Changchun:Northeast Normal University Press,1989, p.5325.<br /> <br /> [29] Idem<br /> <br /> [30] Ye,Gaoshu. “The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan”.''Historical Inquiry of the National Taiwan Normal University'',no.20(1992).<br /> <br /> [31] Ye,Gaoshu. ''The Cultural Policies of the Early Qing Dynasty''. Taipei:Daoxiang Press,2002,p.91.<br /> <br /> =Hongloumeng=<br /> HERE STARTS A NEW TRANSLATION: REST OF CHAPTER 19 OF HONGLOUMENG<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] etc.<br /> <br /> ==国别 202120081544 叶维杰 男==<br /> <br /> 第十九回 ... 这些丫头们明知宝玉不讲究这些；二则李嬷嬷已是告老解事出去的了，如今管不着他们：因此只顾玩笑，并不理他。那李嬷嬷还只管问：“宝玉如今一顿吃多少饭？什么时候睡觉？”丫头们总胡乱答应。有的说：“好个讨厌的老货！” 李嬷嬷又问道：“这盖碗里是酪，怎么不送给我吃？”说毕，拿起就吃。一个丫头道：“快别动，那是说了给袭人留着的，回来又惹气了。你老人家自己承认，别带累我们受气。”李嬷嬷听了，又气又愧，便说道：“我不信他这么坏了肠子。别说我吃了一碗牛奶，就是再比这个值钱的，也是应该的。难道待袭人比我还重？难道他不想想怎么长大了？我的血变了奶，吃的长这么大，如今我吃他碗牛奶，他就生气了？我偏吃了，看他怎么着！你们看袭人不知怎么样，那是我手里调理出来的毛丫头，什么阿物儿！”一面说，一面赌气把酪全吃了。<br /> <br /> Chapter XIX...These girls' busy joking with each other and not much cared about Nanny Li as they previously knew Pao'yue was not particular about these, and there's no room left for Nanny Li to discipline them for she's already be dismissed. While Nanny Li kept asking:“ How's Pao-yue's appetite these day? And the time he make rest?” Always with so less careness girls reply. Some complained:“Aye! Such an old nosy lady!” Still Nanny Li asked：“A bowl of cheeze here! Why don't you bring it to me?”Then she directly grabbed some to her mouth. One girl hurriedly said:“Quit it! That's what Pao'yue reserved for Xiren! You take the blame yourself if he gets discontented, don't get us involved.” Angry but ashamed also Nanny Li went, and said:“I don't believe it！I even deserve something more valuable, let alone a bowl of milk! Is Xi'ren more important than me? Pao'yue can't be this heartless! Think about it, I myself raised him up this good step by step heart and soul with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he did! And Xi'ren? I taught her everything! Mad at me? Don't be ridiculous!”Nagging, Nanny Li emptied the whole bowl.<br /> <br /> ==国别 202120081551 张扬 男==<br /> <br /> 又一个丫头笑道：“他们不会说话，怨不得你老人家生气。宝玉还送东西给你老人家去，岂有为这个不自在的？”李嬷嬷道：“你也不必装狐媚子哄我，打量上次为茶撵茜雪的事我不知道呢！明儿有了不是，我再来领。”说着，赌气去了。<br /> 少时，宝玉回来，命人去接袭人。只见晴雯躺在床上不动，宝玉因问：“可是病了？还是输了呢？”秋纹道：“他倒是赢的，谁知李老太太来了，混输了，他气的睡去了。”宝玉笑道：“你们别和他一般见识，由他去就是了。”<br /> 说着，袭人已来，彼此相见。袭人又问宝玉何处吃饭，多早晚回来；又代母、妹问诸同伴姊妹好。一时换衣卸妆。宝玉命取酥酪来，丫鬟们回说：“李奶奶吃了。”宝玉才要说话，袭人便忙笑说道：“原来留的是这个，多谢费心。前儿我因为好吃，吃多了，好肚子疼，闹的吐了，才好了。他吃了倒好，搁在这里白糟蹋了。我只想风干栗子吃，你替我剥栗子，我去铺炕。”<br /> <br /> ==国别 202020080595 陈静 女==<br /> <br /> 宝玉听了，信以为真，方把酥酪丢开，取了栗子来，自向灯下检剥。一面见众人不在房中，乃笑问袭人道：“今儿那个穿红的是你什么人？”袭人道：“那是我两姨姐姐。”宝玉听了，赞叹了两声。袭人道：“叹什么？我知道你心里的缘故，想是说他那里配穿红的？”宝玉笑道：“不是，不是。那样的人不配穿红的，谁还敢穿？我因为见他实在好的很，怎么也得他在咱们家就好了。”袭人冷笑道：“我一个人是奴才命罢了，难道连我的亲戚都是奴才命不成，定还要拣实在好的丫头才往你们家来？”宝玉听了，忙笑道：“你又多心了。我说往咱们家来，必定是奴才不成，说亲戚就使不得？”袭人道：“那也般配不上。”<br /> 宝玉便不肯再说，只是剥栗子。袭人笑道：“怎么不言语了？想是我才冒撞冲犯了你？明儿赌气花几两银子，买进他们来就是了。”<br /> 宝玉笑道：“你说的话，怎么叫人答言呢？我不过是赞他好，正配生在这深宅大院里，没的我们这宗浊物倒生在这里。”<br /> Hearing this, Master Bao fell for it and throw the curds away, taking some chestnuts and then peeling them under the lantern. Finding others not in the room except Aroma, Master quipped: “Who is the the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know it is because they could not wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons doesn't deserve it? I just admire them and hope if they can stay in our home.” Aroma sneered, “I am just a slave. So all of my families are slaves and we should pick up the best girls to be slaves in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the slave but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they should be in such circumstance where the persons like me live”<br /> <br /> ==翻译学 202120081481 陈心怡 女==<br /> <br /> 袭人道：“他虽没这样造化，倒也是娇生惯养的，我姨父、姨娘的宝贝儿似的。如今十七岁，各样的嫁妆都齐备了，明年就出嫁。”宝玉听了“出嫁”二字，不禁又嗐了两声。正不自在，又听袭人叹道：“我这几年，姊妹们都不大见；如今我要回去了，他们又都去了。”<br /> 宝玉听这话里有文章，不觉吃了一惊，忙扔下栗子，问道：“怎么着，你如今要回去？”袭人道：“我今儿听见我妈和哥哥商量，教我再耐一年，明年他们上来，就赎出我去呢。”宝玉听了这话，越发忙了，因问：“为什么赎你呢？”袭人道：“这话奇了。我又比不得是这里的家生子儿，我们一家子都在别处，独我一个人在这里，怎么是个了局呢？”宝玉道：“我不叫你去，也难哪。”袭人道：“从来没这个理。就是朝廷宫里，也有定例：几年一挑，几年一放，没有长远留下人的理，别说你们家。” 宝玉想一想，果然有理。又道：“老太太要不放你呢？”<br /> Aroma said, “Although she has few achievements, she is pampered and the apple of my uncle’s, aunt’s eyes. She is now 17. Since all kinds of dowries had been prepared, she could get married next year. ” Hearing “get married”, Master Bao signed spontaneously. He was still ill at ease and then heard Aroma said, “I have rarely met with my sisters in the past few years. Now I’m going back, however, they came.”Master Bao thought that there’s more to it than what is said. He was amazed, threw chestnuts at once and asked, “what’s wrong? You are going back now?” Aroma said, “I heard my mother and brother talking about it today. They want me to remain patient for another year and they will come here to redeem me next year. ” Master Bao heard it, felt anxious and asked, “Why they want to redeem you?” Aroma said, “What you said is pretty strange. I’m not a daughter of maids here. My family is elsewhere, and I’m the only one here. How can it be like this?” Master Bao said, “I’m afraid I can’t let you go.” Aroma said, “It makes no sense. There are routines even in the imperial palace: palace maids are selected once every few years and then set free. There is no reason to keep a person for a long time in the imperial palace, let alone in your house.” Master Bao thought about it for a while and thought it made sense. Then he said, “What if my grandmothers doesn’t let you go?”<br /> <br /> ==翻译学 202120081487 高蜜 女==<br /> <br /> 袭人道：“为什么不放呢？我果然是个难得的，或者感动了老太太、太太，不肯放我出去，再多给我们家几两银子留下，也还有的；其实我又不过是个最平常的人，比我强的多而且多。我从小儿跟着老太太，先伏侍了史大姑娘几年，这会子又伏侍了你几年。我们家要来赎我，正是该叫去的，只怕连身价不要，就开恩放我去呢。要说为伏侍的你好，不叫我去，断然没有的事。那伏侍的好，是分内应当的，不是什么奇功；我去了，仍旧又有好的了，不是没了我就使不得的。”<br /> 宝玉听了这些话，竟是有去的理，无留的理，心里越发急了。因又道：“虽然如此说，我只一心要留下你，不怕老太太不和你母亲说，多多给你母亲些银子，他也不好意思接你了。”<br /> 袭人道：“我妈自然不敢强：且慢说和他好说，又多给银子；就便不好好和他说，一个钱也不给，安心要强留下我，他也不敢不依。但只是咱们家从没干过这倚势仗贵霸道的事。这比不得别的东西，因为喜欢，加十倍利，弄了来给你，那卖的人不吃亏，就可以行得的；如今无故平空留下我，于你又无益，反教我们骨肉分离，这件事，老太太、太太肯行吗？”<br /> <br /> Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I am a most ordinary person. A whole lot people are better than me. Bought in by Grandma Merchant since I was a child, I had served Lady History for the first several years, and these several years I have been serving you. Now my family are about to pay the ransom. When I ask for a leave, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have served you well. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good servants who will take my place when I leave.” Hearing that, Precious Jade Merchant became all the more anxious because she had a reason to leave and no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I wish Grandma Merchant to talk to your mother and give her a lot more money so that she has no reason to come and take you home. Aroma replied, “My mother certainly dares not to ask for my leaving, not to mention that you talked to her in a mild and polite way and gave her extra money. Even if you forced her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my mother. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 16:09, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081489 何芩 女==<br /> <br /> 宝玉听了，思忖半晌，乃说道：“依你说来说去，是去定了？”袭人道：“去定了。”宝玉听了，自思道：“谁知这样一个人，这样薄情无义呢！”乃叹道：“早知道都是要去的，我就不该弄了来，临了剩我一个孤鬼儿。”说着，便赌气上床睡了。原来袭人在家，听见他母、兄要赎他回去，他就说：“至死也不回去。”又说：“当日原是你们没饭吃，就剩了我还值几两银子，要不叫你们卖，没有个看着老子娘饿死的理；如今幸而卖到这个地方儿，吃穿和主子一样，又不朝打暮骂。况如今爹虽没了，你们却又整理的家成业就，复了元气；若果然还艰难，把我赎出来，再多掏摸几个钱，也还罢了。其实又不难了，这会子又赎我做什么？权当我死了，再不必起赎我的念头了。”因此哭了一阵。他母、兄见他这般坚执，自然必不出来的了；况且原是卖倒的死契。明仗着贾宅是慈善宽厚人家儿，不过求求，只怕连身价银一并赏了，还是有的事呢。<br /> <br /> After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “I have to.” Aroma confirmed. Hearing this, Precious Jade thought to himself, “Who knows how heartless you are.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother wanted to redeem her back. “I won’t go back until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have recollected yourselves and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t ever think about it! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for her to leave the Merchant’s, besides, it was a sold-out death indenture. In fact, it was not impossible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:03, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081499 李双 女==<br /> <br /> 二则，贾府中从不曾作践下人，只有恩多威少的；且凡老少房中所有亲侍的女孩子们，更比待家下众人不同，平常寒薄人家的女孩儿也不能那么尊重。因此他母子两个就死心不赎了。<br /> 次后忽然宝玉去了，他两个又是那个光景儿，母子二人心中更明白了，越发一块石头落了地，而且是意外之想，彼此放心，再无别意了。<br /> 且说袭人自幼儿见宝玉性格异常，其淘气憨顽出于众小儿之外，更有几件千奇百怪、口不能言的毛病儿。近来仗着祖母溺爱，父母亦不能十分严紧拘管，更觉放纵弛荡，任情恣性，最不喜务正。每欲劝时，谅不能听。今日可巧有赎身之论，故先用骗词以探其情，以压其气，然后好下箴规。今见宝玉默默睡去，知其情有不忍，气已馁堕。自己原不想栗子吃，只因怕为酥酪生事，又像那茜雪之茶，是以假要栗子为由，混过宝玉不提就完了。<br /> What’s more, the Merchant’s was very good to the servants, and never treated them cruelly. All the girls who served the old or the young received more respect than the others, even more than the girls who lived in poor families. Consequently Aroma’s mother and brother made their minds not to redeem her. Later the sudden arrival of Precious Jade and his meeting with Aroma still further reassured them and put down their stone in heart. The unexpected situation dispelled their other thoughts. When Precious Jade Merchant was young, Aroma found that he was different from ordinary children and that he was naughtier and had some foibles which can’t be told to others. Recently, because Grandma Merchant spoiled Precious Jade too much, his parents couldn’t discipline him too. He was therefore more indulgent and willful, and hated doing the right thing. Whenever others persuaded him, he was stubborn. Today it happened to talk about redemption, so Aroma deliberately lied to Precious Jade to test his attitude and to restrain his anger, and then made the rules. She saw Precious Jade go to sleep silently. She knew the truth, therefore she couldn’t help feeling some guilt, and her anger also subsided. Aroma hadn’t wanted to eat the chestnuts, but was just afraid of the problems that would result from the milk, just like Snow Alizarin’s tea. For this reason, she tricked Precious Jade into not mentioning milk by pretending she wanted to eat chestnuts.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 04:50, 29 September 2021 (UTC)<br /> <br /> ==翻译学 202120081506 刘胜楠 女==<br /> <br /> 于是命小丫头子们将栗子拿去吃了，自己来推宝玉，只见宝玉泪痕满面。<br /> 袭人便笑道：“这有什么伤心的？你果然留我，我自然不肯出去。”宝玉见这话头儿活动了，便道：“你说说，我还要怎么留你？我自己也难说了。”<br /> 袭人笑道：“咱们两个的好，是不用说了。但你要安心留我，不在这上头。我另说出三件事来，你果然依了，那就是真心留我了；刀搁在脖子上，我也不出去了。”<br /> 宝玉忙笑道：“你说那几件？我都依你。好姐姐，好亲姐姐，别说两三件，就是两三百件，我也依的。只求你们看守着我，等我有一日化成了飞灰，——飞灰还不好，灰还有形有迹，还有知识的。——等我化成一股轻烟，风一吹就散了的时候儿，你们也管不得我，我也顾不得你们了，凭你们爱那里去，那里去就完了。”<br /> Xi Ren thereupon gave the chestnuts to the other maids and nudged Baoyu gently. She found his face is tear-strained .<br /> “Why you so sad about that?”she cajoled . “If you really want me to remind in Jia’s mansion, I won’t leave naturally.” Reading between the lines, Baoyu quickly replied , “Just tell me what I can do to keep you. I don't know.” <br /> She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I‘ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.” Baoyu merrily said, “Well, what are these three conditions? I will agree them all, dear sister, my nice sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to watch over me, and l will not be able to care about you. I will let you go wherever you please as well.”--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 04:48, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120021494 金晓童 女==<br /> <br /> 急的袭人忙捂他的嘴道：“好爷，我正为劝你这些个，更说的狠了。”宝玉忙说道：“再不说这话了。”袭人道：“这是头一件要改的。”宝玉道：“改了，再说你就拧嘴。还有什么？”<br /> 袭人道：“第二件，你真爱念书也罢，假爱也罢，只在老爷跟前，或在别人跟前，你别只管嘴里混批，只作出个爱念书的样儿来，也叫老爷少生点儿气，在人跟前也好说嘴。老爷心里想着：我家代代念书，只从有了你，不承望不但不爱念书(已经他心里又气又恼了)，而且背前面后混批评：凡读书上进的人，你就起个外号儿，叫人家‘禄蠹’；又说只除了什么‘明明德’外就没书了，都是前人自己混编纂出来的。这些话，你怎么怨得老爷不气，不时时刻刻的要打你呢？”<br /> 宝玉笑道：“再不说了。那是我小时候儿不知天多高地多厚，信口胡说的，如今再不敢说了。还有什么呢？”<br /> Xiren covered his mouth in a hurry and said:&quot;my dear lord, I'm trying to persuade you, but you said these even harder.&quot; Baoyu quickly said:&quot;I will not say these again.&quot;&quot;This is the first thing you need to change.&quot;Xiren replied.Baoyu said:&quot;OK,if I say it again,you can twist my mouth.Anything else?＂<br /> Xiren said:” The second thing, whether you like studying or not, except for nonsense you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk. Milord will say to himself:“Everyone in my family have studied from generation to generation except you. And I can’t imagine that not only do you hate reading(already he was angry and bitter), but also making criticism everywhere----if someone are motivated and love reading, you will call him ‘greedy man’; or you will say every book is fabricated but ‘li Ji’. ” Because of these above, why did you complain that milord are usually annoyed and beat your ass?” “I will never be like that before. When I was a kid, I didn’t understand bragging and talk whatever I want. My dare not say now, and what else?” BaoYu said with a smile.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:49, 28 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081504 李怡 女==<br /> <br /> 袭人道：“再不许谤僧毁道的了。还有更要紧的一件事：再不许弄花儿，弄粉儿，偷着吃人嘴上擦的胭脂和那个爱红的毛病儿了。”宝玉道：“都改，都改。再有什么，快说罢。”<br /> 袭人道：“也没有了，只是百事检点些，不任意任性的就是了。你要果然都依了，就拿八人轿也抬不出我去了。”宝玉笑道：“你在这里长远了，不怕没八人轿你坐。”袭人冷笑道：“这我可不稀罕的！有那个福气，没有那个道理，纵坐了也没趣儿。”<br /> 二人正说着，只见秋纹走进来说：“三更天了，该睡了。方才老太太打发嬷嬷来问，我答应睡了。”宝玉命取表来看时，果然针已指到子初二刻了。方从新盥漱，宽衣安歇，不在话下。<br /> 至次日清晨，袭人起来，便觉身体发重，头疼目胀，四肢火热。先时还扎挣的住，次后挨不住，只要睡，因而和衣躺在炕上。<br /> Xi Ren said :Stop denigrating monks and dhamma.There is a more important things ; no more indulging in flowers and rouge and powder,no more touching lipstick on other people's lips secretly ,and give up the habit of applying makeup.Bao Yu said : i will change it all .And anything else ? Xi Ren said : Nothing,you must be careful of everything and stop being capricious. If you change them all, I won't leave even if you lift me in a huge Jiao. Bao Yu laughed and said : If you stay here long enough, you'll be able to ride in a big Jiao. Xi Ren sneered and said :I don't desire it, and even if I were lucky enough to ride in the big Jiao, it would be against the rules and boring.<br /> While the two were talking, Xi Ren came in and said : It's early in the morning and it's time to go to bed. Lady Dowager sent her maid to ask after you, and I said you were asleep.Bao Yu took a watch and checked the time, and it was already midnight, he cleaned up again and then undressed and went to bed and stopped talking.<br /> When Xi Ren got up early the next morning, she felt heavy and dizzy,and she felt her body was burning. At first she managed to stand up, then she couldn't hold on and felt sleepy, and finally she lay down in bed with her clothes on.<br /> <br /> ==法语语言文学 202120081517 彭瑞雪 女==<br /> <br /> 宝玉忙回了贾母，传医诊视，说道：“不过偶感风寒，吃一两剂药，疏散疏散就好了。”开方去后，令人取药来煎好。刚服下去，命他盖上被窝焐汗。宝玉自去黛玉房中来看视。<br /> 彼时黛玉自在床上歇午，丫鬟们皆出去自便，满屋内静悄悄的。宝玉揭起绣线软帘，进入里间，只见黛玉睡在那里，忙上来推他道：“好妹妹，才吃了饭，又睡觉。”将黛玉唤醒。黛玉见是宝玉，因说道：“你且出去逛逛。我前儿闹了一夜，今儿还没歇过来，浑身酸疼。”宝玉道：“酸疼事小，睡出来的病大。我替你解闷儿，混过困去就好了。”黛玉只合着眼，说道：“我不困，只略歇歇儿。你且别处去闹会子再来。”宝玉推他道：“我往那里去呢？见了别人就怪腻的。”<br /> After hastily greeting Mother Jia, Baoyu invited a doctor to see Xiren at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills, the illness will slowly fade away.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to cook it. As soon as Xiren finished the soup, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Baoyu went alone to Daiyu’s room to visit her. At that time, Daiyu was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Baoyu gently lifted the curtain and entered the room, only to see Daiyu sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” Baoyu tried to wake Daiyu up. When she was awakened, she saw that the person who had woken her up was Bao Yu, she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” Baoyu answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very ill. I will relieve your boredom so that the sleepiness is dispelled, and you will be refreshed.” Daiyu just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Baoyu nudged her and said, “Where can I go? I’m tired of others.”<br /> <br /> ==法语语言文学 202120081542 杨堃 女==<br /> <br /> 黛玉听了，嗤的一笑道：“你既要在这里，那边去老老实实的坐着，咱们说话儿。”宝玉道：“我也歪着。”黛玉道：“你就歪着。”宝玉道：“没有枕头，咱们在一个枕头上罢。”黛玉道：“放屁！外头不是枕头？拿一个来枕着。”<br /> 宝玉出至外间，看了一看，回来笑道：“那个我不要，也不知是那个腌臜老婆子的。”黛玉听了，睁开眼，起身笑道：“真真你就是我命中的魔星！请枕这一个。”说着，将自己枕的推给宝玉，又起身将自己的再拿了一个来枕上，二人对着脸儿躺下。<br /> 黛玉一回眼，看见宝玉左边腮上有钮扣大小的一块血迹，便欠身凑近前来，以手抚之细看道：“这又是谁的指甲划破了？”宝玉倒身，一面躲，一面笑道：“不是划的，只怕是才刚替他们淘澄胭脂膏子，溅上了一点儿。”说着，便找绢子要擦。<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to sit here, sit honestly there and let's talk.&quot; Baoyu said, &quot;I'm askew, too.&quot; &quot;You are crooked,&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's be on the same pillow.&quot; Daiyu said, &quot;Bullshit! It's not a pillow outside? Take one !&quot; <br /> Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. <br /> As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to stay here, sit there quietly and let's have a talk.&quot; Baoyu said, &quot;I want to lie down, too.&quot; &quot;Do as you like&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's share the pillow.&quot; Daiyu said, &quot;Don’t talk rot! It's not a pillow outside? Take one !&quot; Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 04:32, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081556 周俊辉 女==<br /> <br /> 黛玉便用自己的绢子替他擦了，咂着嘴儿说道：“你又干这些事了；干也罢了，必定还要带出幌子来。就是舅舅看不见，别人看见了，又当作奇怪事，新鲜话儿，去学舌讨好儿，吹到舅舅耳朵里，大家又该不得心净了。”<br /> 宝玉总没听见这些话，只闻见一股幽香，却是从黛玉袖中发出，闻之令人醉魂酥骨。<br /> 宝玉一把便将黛玉的衣袖拉住，要瞧瞧笼着何物。黛玉笑道：“这时候谁带什么香呢？”宝玉笑道：“那么着，这香是那里来的？”黛玉道：“连我也不知道，想必是柜子里头的香气熏染的，也未可知。”宝玉摇头道：“未必。这香的气味奇怪，不是那些香饼子、香球子、香袋儿的香。”黛玉冷笑道：“难道我也有什么罗汉、真人给我些奇香不成？就是得了奇香，也没有亲哥哥亲兄弟弄了花儿、朵儿、霜儿、雪儿替我炮制。我有的是那些俗香罢了。”<br /> <br /> Daiyu wiped his cheek with her handkerchief. Smacking her mouth, she said:“ You did it again. You always make excuses to do the trifles. You’re lucky that my uncle doesn’t know. But if other people saw it, they would take it as an anecdote, an opportunity to play up to my uncle. As soon as my uncle hears about it, there will be no peace in the house.”<br /> The words went in one his ear and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve, which was intoxicating. <br /> Baoyu grabbed Daiyu’s sleeve to see what it was. Daiyu laughed and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it came out of the closet.” Baoyu shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Daiyu sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”<br /> <br /> Daiyu wiped his mouth with her mocket,she pouted and said:“You did it again, but you also make trouble to us. Although uncle couldn't see it, other people could and would take it as a anecdote. Mabye he heard of it beacause of someone's flattery, there won't be quiet.”<br /> The words went in one of his ears and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve,<br /> <br /> ==法语语言文学 202120081558 周清 女==<br /> <br /> 宝玉笑道：“凡我说一句，你就拉上这些。不给你个利害也不知道，从今儿可不饶你了。”说着，翻身起来，将两只手呵了两口，便伸向黛玉膈肢窝内两胁下乱挠。黛玉素性触痒不禁，见宝玉两手伸来乱挠，便笑的喘不过气来。口里说：“宝玉，你再闹，我就恼了。”宝玉方住了手，笑问道：“你还说这些不说了？”黛玉笑道：“再不敢了。”一面理鬓，笑道：“我有奇香，你有‘暖香’没有？”<br /> 宝玉见问，一时解不来，因问：“什么‘暖香’？”黛玉点头笑叹道：“蠢才，蠢才！你有‘玉’，人家就有‘金’来配你；人家有‘冷香’，你就没有‘暖香’去配他？”宝玉方听出来，因笑道：“方才告饶，如今更说狠了。”说着又要伸手。黛玉忙笑道：“好哥哥，我可不敢了。”宝玉笑道：“饶你不难，只把袖子我闻一闻。”说着便拉了袖子，笼在面上，闻个不住。黛玉夺了手道：“这可该去了。”宝玉笑道：“要去不能。咱们斯斯文文的躺着说话儿。”说着，复又躺下。黛玉也躺下，用绢子盖上脸。<br /> <br /> Baoyu smiled and said:&quot;if i say a word,you will do something like this. You don't know how to constrain, from now on, i won't forgive you anymore if you won't change.（You don't know what happened if I'm not serious. I won't let you off from this day forward.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC))&quot; As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:&quot;Baoyu, if you make a disturbance,i will bw anoyed.&quot; Baoyu stopped, he smiled and said:&quot;Will you still say this?&quot; &quot;i'll never do it again. But i have a special perfume, do you have the 'warm perfume'.&quot; Daiyu smiled and said.<br /> Baoyu couldn't solve it for a while, so he asked:&quot;What's the &quot;warm perfume?&quot; Daiyu nodded and signed with a smile:&quot;stupd, stupid!You have &quot;jade&quot;, people will have &quot;gold&quot;to match you;i have &quot;cold perfume&quot;, but you don't have &quot;warm perfume?&quot; Baoyu undstood:&quot;You just surrendered, and now it's even more excesive.&quot; He was about to stretch out his hand again. Daiyu hurriedly smiled: &quot;Good brother, I don't dare anymore.&quot;Baoyu smiled: &quot;It's not difficult to spare you. I just smell your sleeves.&quot; As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, &quot;This is the time to go.&quot; Baoyu smiled and said, &quot;I can't go.(I don't go.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC)) Let's lie down and talk quietly.&quot; As he said, he lay down again. Daiyu also lay down and covered her face with silk.<br /> <br /> ==俄语语言文学 202120081488 宫博雅 女==<br /> <br /> 宝玉有一搭没一搭的说些鬼话，黛玉总不理。宝玉问他几岁上京，路上见何景致，扬州有何古迹，土俗民风如何。黛玉不答。宝玉只怕他睡出病来，便哄他道：“嗳哟！你们扬州衙门里有一件大故事，你可知道么？”黛玉见他说的郑重，又且正言厉色，只当是真事，因问：“什么事？”宝玉见问，便忍着笑顺口诌道：“扬州有一座黛山，山上有个林子洞。”黛玉笑道：“这就扯谎，自来也没听见这山。”宝玉道：“天下山水多着呢，你那里都知道？等我说完了，你再批评。”黛玉道：“你说。”<br /> 宝玉又诌道：“林子洞里原来有一群耗子精。那一年腊月初七，老耗子升座议事，说：‘明儿是腊八儿了，世上的人都熬腊八粥。如今我们洞里果品短少，须得趁此打劫些个来才好。’乃拔令箭一枝，遣了个能干小耗子去打听。小耗子回报：‘各处都打听了，惟有山下庙里果、米最多。’老耗子便问：‘米有几样？果有几品？’小耗子道：‘米、豆成仓。果品却只有五样：一是红枣，二是栗子，三是落花生，四是菱角，五是香芋。’<br /> Precious Jade Merchant chattered by fits and starts, Mascara Jade Forest kept silent. Precious Jade Merchant asked, “How old were you when you went to the captical? What did you see along the road? Are there any historical sites in Yangzhou? How about the folk customs?” She didn’t answer. Precious Jade Merchant was worried she will get ill for sleeping too long , and coaxed her, “ Ah! There is an important event in yamen of Yangzhou, you know that? ” Mascara Jade Forest saw what he said with a stern look,so she aslo took it seriously. Then she asked, “What envent? ” Upon seeing this, Precious Jade Merchant concealed a smile and kept cooking up, “in Yangzhou there is a mountain called Daishan and a forest cave upon there. ” Mascara Jade Forest smiled, “It is nonsense, I have not heard of it at all. ”Precious Jade Merchant replied, “There are so many landscapes in the world, how do you know all of them? Keeping your comments until i finish my words. ” She said, “Say it. ” Precious Jade Merchant talked recklessly again, “There used to be a bunch of ratspirits in the forest cave. On the seventh day of the twelfth lunar month, the elder ratspirit held a meeting. On the meeting, he said, ‘Tomorrow is the eighth day of the twelfth lunar month. People will all make laba rice porridge. Now that we are short of grain in the cave, we must seize the chance to rob some. ’ Cosequently he threw a command arrow and sent an able young ratspirit to inquire. Young ratspirit returned and reported, ‘I have made inquiries everywhere. The temple at the mountain foot stores most fruits and rice. ’ The old ratspirit asked, ‘ How many kinds of grain? How many kinds of tribute? ’ The young ratspirit said, ‘There's a whole warehouse of rice and bean. There are only five kinds of cereal: one is red dates, two is chestnuts, three is peanuts, four is water chestnut, five is taro. ’<br /> <br /> Chinese names can be translated directly in pinyin.(宝玉—Baoyu；黛玉—Daiyu);--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:46, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081515 毛优 女==<br /> <br /> “老耗子听了大喜，即时拔了一枝令箭，问：‘谁去偷米？’一个耗子便接令去偷米。又拔令箭问：‘谁去偷豆？’又一个耗子接令去偷豆。然后一一的都各领令去了。只剩下香芋，因又拔令箭问：‘谁去偷香芋？’只见一个极小极弱的小耗子应道：‘我愿去偷香芋。’<br /> “老耗子和众耗子见他这样，恐他不谙练，又怯懦无力，不准他去。小耗子道：‘我虽年小身弱，却是法术无边，口齿伶俐，机谋深远。这一去，管比他们偷的还巧呢。’众耗子忙问：‘怎么比他们巧呢？’小耗子道：‘我不学他们直偷；我只摇身一变，也变成个香芋，滚在香芋堆里，叫人瞧不出来，却暗暗儿的搬运，渐渐的就搬运尽了。这不比直偷硬取的巧吗？’众耗子听了，都说：‘妙却妙，只是不知怎么变？你先变个我们瞧瞧。’小耗子听了，笑道：‘这个不难，等我变来。’说毕，摇身说：‘变！’竟变了一个最标致美貌的一位小姐。众耗子忙笑说：‘错了，错了。原说变果子，怎么变出个小姐来了呢？’小耗子现了形，笑道：‘我说你们没见世面，只认得这果子是香芋，却不知盐课林老爷的小姐才是真正的香玉呢。’”<br /> <br /> The old mouse was overjoyed and immediately drew an arrow and asked:&quot;Who is going to steal the rice?&quot; A mouse took the order to steal the rice. Then he drew /pulled another arrow and asked again :&quot;Who is going to steal the beans?&quot; Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse drew this left arrow and asked:&quot;Who is going to steal the taro?&quot; At this time a very small and weak mouse responded:&quot;I am willing to steal the taro.&quot; The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless supernatural power--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:38, 28 September 2021 (UTC)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]), skillful tongue and foresight. I will steal more cleverly than others. &quot;The mice hurriedly asked: &quot;How can you do that?&quot; The little mouse said: &quot;I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, &quot;It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!&quot;The little mouse listened and said with a smile: &quot;This is not difficult, wait for me!&quot; After speaking, he said: &quot;Change! &quot;She has turned into the most beautiful girl in this world. The mice laughed and said:&quot;it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?&quot; The little mouse appeared, and smiled: &quot;I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. &quot;(In Chinese pronounciation of the word &quot;taro&quot; is as the same as the word &quot;fragrant jade&quot;)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 14:28, 28 September 2021 (UTC)Sept. 28<br /> <br /> ==俄语语言文学 202120081529 吴婧悦 女==<br /> <br /> 黛玉听了，翻身爬起来，按着宝玉笑道：“我把你这个烂了嘴的！我就知道你是编派我呢。”说着便拧。宝玉连连央告：“好妹妹，饶了我罢，再不敢了。我因为闻见你的香气，忽然想起这个故典来。”黛玉笑道：“饶骂了人，你还说是故典呢。” 一语未了，只见宝钗走来，笑问：“谁说故典呢？我也听听。”黛玉忙让坐，笑道：“你瞧瞧，还有谁？他饶骂了，还说是故典。”宝钗笑道：“哦！是宝兄弟哟，怪不得他，他肚子里的故典本来多么。就只是可惜一件：该用故典的时候儿，他就偏忘了。有今儿记得的，前儿夜里的芭蕉诗就该记得呀，眼面前儿的倒想不起来。别人冷的了不得，他只是出汗。这会子偏又有了记性了。”黛玉听了，笑道：“阿弥陀佛！到底是我的好姐姐。你一般也遇见对子了。可知一还一报，不爽不错的。”<br /> 刚说到这里，只听宝玉房中一片声吵嚷起来。<br /> 未知何事，下回分解。<br /> <br /> Daiyu listened, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I knew that you were making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter.<br /> <br /> Daiyu heard, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I know that you are making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You are exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter. --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:20, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081533 谢庆琳 女==<br /> <br /> 花解语──解：理解，领会。 语本“解语花”，出自五代·王仁裕《开元天宝遗事·卷下·解语花》：“秋八月，太液池有千叶白莲，数枝盛开，帝(唐玄宗)与贵戚宴赏焉。左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花！’”(争：怎。)原指唐玄宗把杨贵妃比做善解人意的鲜花。引申以比喻善解人意的美女。曹雪芹化用为“花解语”，则变为美女善解人意；而“花”又为袭人之姓，则“花解语”就是花袭人善解人意。<br /> 玉生香──玉：指林黛玉。 生香：散发出香气。语或本“活色生香”，出自唐·薛能《杏花》诗：“活色生香第一枝，手中移得近青楼。”原形容杏花呈现出生机盎然的美丽颜色，散发出沁人心脾的香气。引申以形容女子的天生美貌和芳香气息。这里用以形容林黛玉的天生美貌和芳香气息。<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiyan Pond. The Emperor (Tang Xuanzong) and his noble relatives enjoyed the feast, and all the people around him admired them. After a long time, the emperor pointed to the noble princess and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin's use of the word &quot;Hua Jie Yu&quot; is a metaphor for a beautiful woman who understands people's feelings; and since &quot;Hua&quot; is also the surname of Assailant, &quot;Hua Jie Yu&quot; means that Hua Assailant understands people's feelings. “Jade is fragrant” - “Jade” refers to Lin Daiyu. The name of the poem is &quot;Jade&quot;. The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, and the hand has moved close to the green tower.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.<br /> --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:02, 29 September 2021 (UTC)<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from five dynasties and ten years ·Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiye Pond. The Emperor (Tang Xuanzong) and his relatives enjoyed the beautiful scenery, and all the people around him admired them. After a long time, the emperor pointed to Yang Guifei（his wife）and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin used the word &quot;Hua Jie Yu&quot; as a metaphor for a beautiful woman who understands people's feelings; and since “Hua” is also the surname of Xi ren, “Hua Jie Yu” means that “Hua Xiren” understands people's feelings. “Yu Sheng Xiang” - “Yu”(Jade) refers to Lin Daiyu. “Sheng Xiang”- exude fragrance. Or it could be called ''Huo Se Sheng Xiang''.The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, when got it in hand has moved close to the brothel.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 03:24, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081552 张怡然 女==<br /> <br /> 掷骰(t óu投)子——是一种游戏，即互掷骰子，以点数多少决输赢。 骰子：游戏或赌博用具。多用兽骨制成，为立体小方块，六面分别刻以一、二、三、四、五、六点，一、四点涂以红色，其馀涂以黑色，故又称“色子”。相传为曹操之子曹植发明。<br /> 《丁郎认父》──取材于小说《升仙记》的弋阳腔剧目。写明代杜文学因受奸相严嵩迫害，流落湖广，入赘胡丞相府，与前妻所生子丁郎曲折相认的故事。<br /> 《黄伯央大摆阴魂阵》──或作《黄伯英大摆阴兵阵》。是由《七国春秋平话》改编的地方戏目。写燕国大将乐毅请师父黄伯央(《七国春秋平话》作“黄伯杨”)下山摆设阴魂阵围困齐将孙膑，最后两国讲和的故事。<br /> Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is also black, so the dice is called again ''Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao. <br /> ''Ding lang got acquainted with his father''-- based on the novel ''Sheng Xian Ji'' yiyang repertoire. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.<br /> ''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last two countries peace story.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 15:47, 28 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081509 刘越 女==<br /> <br /> 香玉──典出唐·温庭筠《晚归曲》：“弯堤弱柳遥相瞩，雀扇团圆掩香玉。”原比喻美女散发的香气和洁白如玉的肌肤。这里是把玉石的“玉”和林黛玉的“玉”合为一体，以比喻美女林黛玉。<br /> 《孙行者大闹天宫》──京剧和地方戏均有此剧目，取材于小说《西游记》。写孙悟空跟随唐僧前大闹天宫的故事。<br /> 《姜太公斩将封神》──京剧和地方戏均有此剧目，取材于小说《封神演义》。写姜太公助周灭商后斩将封神的故事。 按：以上四剧皆为闹剧，隐寓宁国府子弟粗俗不堪。<br /> 献酬──亦作“献醻”。指酒席上主宾互相敬酒。《诗经·小雅·楚茨》：“献醻交错，礼仪卒度，笑语卒获。”郑玄笺：“始主人酌宾为献，宾既酌主人，主人又自饮酌宾曰醻。”<br /> 行令──即行酒令。是一种宴会中助兴的游戏。其方法是：由一人任令官，按一定规矩行令，违令或按令该饮者都要饮酒。<br /> Sweet jade -- classic tang · Wen Tingjun &quot;late homing song&quot; : &quot;Bent dike weak willow distant look, bird fan reunion mask sweet jade.&quot; Originally used as a metaphor for beauty to send out fragrance and white jade skin. Here, the &quot;jade&quot; of jade and the &quot;jade&quot; of Lin Daiyu are combined as a whole to compare the beauty Lin Daiyu. -- a play in Both Beijing and local operas, based on the novel 'Journey to the West.' It tells the story of Sun Wukong who caused havoc in heaven before he followed Tang Priest. <br /> Jiang Taigong beheaded a General and canonized a God. This play is used in Both Beijing Opera and local opera, and is based on the novel The Romance of Canonization. Write the story of Jiang Taigong, who helped Zhou destroy the Shang dynasty and then beheaded the generals and sealed the gods. The author explains: the above four plays are farce, alluding to the vulgar children of the Ningguo mansion.<br /> 献酬（Make toasts）─ can also be said 献醻. Refers to the banquet guests toasting each other. The Book of Songs· xiaoya ·chuets : &quot;The host and the guest toast each other, the etiquette completely conforms to the law, then a word and a smile are appropriate natural.&quot; Zheng Xuanjian: &quot;First, the host toasts to the guests. After the guests drink the wine revered by the host, the host drinks it, which is called making toasts .&quot; <br /> Order -- that is, order to drink. It's a fun game at a banquet. Its method is: by a person as an officer, according to certain rules of the order, the violation or according to the order of the drinker to drink.<br /> <br /> ==亚非语言文学 202120081550 张秋怡 女==<br /> <br /> 家生子儿——奴仆在主子家生养的子女。清代规定家奴之子女必须为奴，世代如此。清·赵翼《陔馀丛考·家生子儿》：“奴仆在主家所生子，俗谓家生子。按《法苑珠林》记庸岭有大蛇为患，都尉令长求人家生婢子及有罪家女祭之，‘家生’之名见此。”(按：《法苑珠林》为唐·释道世撰。)又《汉书·陈胜传》“秦令少府章邯免骊山徒、人奴产子”唐·颜师古注：“奴产子，犹今人云家生奴也。”“家生奴”即“家生子”。可知“家生子”或“家生奴”之称至少在唐代已有。<br /> 卖倒的死契——指双方约定卖出后不能赎身、必须终生为奴的卖身契。 卖倒：犹“卖定”、“卖死”。不可变更或反悔之意。<br /> 禄蠹——禄：身居官爵，享受俸禄。 蠹：蛀虫。 “禄蠹”或本“国蠧”，出自《左传·襄公二十二年》：“不可使也，而傲使人，国之蠧也。”意思是本无治国之才而身居高位，便是国家的蛀虫。“禄蠹”与“国蠧” 的意思基本上一样，也是指身居高位、坐享国家俸禄而不干实事的官吏。<br /> Offspring - The offspring of a servant in his master's house.The Qing Dynasty stipulated that the children of domestic slaves must be slaves,from generation to generation so.Qing · Zhaoyi “Gai Yu Cong Kao·The offspring of a servant in his master's house”：“A son born to a slave in his master's house is called a son of the family. according to the story in the Pearl forest of Fayuan that there was a snake in yongling, the commander ordered the family to give birth to maidservants and guilty family female sacrifice, the name of ‘Jia Sheng’ can be seen here.”(according to: the Pearl forest of Fayuan was written for Tang· Shi Daoshi.) Also in The Book of Han · Biography of Chen Sheng, “The Qin Dynasty sent Zhang Han to pardon those who had served in mount Lishan for crimes and the sons born to house slaves”Tang · Yan Shigu notes: “Slaves give birth to children, and is also slaves”.“family born slave” is “family born child”. It can be known that “family born son” or “family born slave” had been known at least in the Tang Dynasty.Dead deed of sale refers to the deed of sale in which both parties agree that they cannot redeem themselves and must be slaves for life. Sell down: “sell it” and “sell it to death”.The meaning of not changing or repentance.“LU DU”-Lu：official status, enjoy the salary. Du：moth. “Ludu” or “Guodu” from “Zuo Zhuan · Xianggong 22 years”: “do not make, but proud to make people the worm of the nation.It means that if you are in a high position without the ability to govern a country, you are the moth of the country. “Ludu” and “Guodu” basically the same meaning, also refers to a high position, enjoy the state salary and do not work officials.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 01:29, 29 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081524 王逸凡 女==<br /> <br /> 明明德——头一个“明”为动词。彰明、弘扬之意。 明德：美德，至德，完美的道德。 语出《礼记·大学》：“大学之道，在明明德，在亲民，在止于至善。”意思是弘扬完美的道德。这里是指贾宝玉只肯定包括《大学》在内的《四书》(《论语》、《大学》、《中庸》、《孟子》)是正经书，其他书都要不得。<br /> 魔星——曹雪芹的原作为“天魔星”，显然是借用了佛家和道家的“天魔”之说。佛家说“天魔”为欲界第六天主。如《楞严经》卷九说：“或汝阴魔，或复天魔。”又《百喻经·小儿得大龟喻》说：“邪见外道，天魔波旬，及恶知识，而语之言，汝但极意六尘，恣情五欲，如我语者，必得解脱。”道家则说“天魔”为天上的魔怪。如《云笈七签》卷四说：“有经无符，则天魔害人。”这里的“魔星”则为冤家之意。<br /> Mingmingde—The first “Ming” is a verb which means obviousness, clearness or carrying forward and the word “Mingde” means virtue,supreme virtue,perfect morality.The《Book of Rites·Great learning》said that ：“The way of a university lies in being clear and virtuous,being close to the people and being perfect.”It means to promote perfect morality.Jiabaoyu only affirmed 《The Four Books》 including 《Great learning》.(《Analects》,《Great Learning》，《The Doctrine of the Mean》，《Mencius》) are the proper scriptures and the other books are not acceptable.<br /> Devil star—Cao Xueqin's original as “heaven devil star” apparently borrowed Buddhism and Taoism’s doctrine of “heaven devil”.Buddhists say that “demons” are the sixth god of desire.For example,volume 9 of the 《Surangama Sutra》says, “Either you cast shadows or you recover demons from heaven.”And《Buddhist parables》said:“Evil sees the outside world,the sky is full of demons,and evil knowledge.But as you speak,you will be free from your desires.”Taoism says that “demons of heaven” are demons in the sky.Such as 《Cloud gupta seven signs》volume 4 said:”there is no sign,then the devil harm people.”The “devil star” here is the meaning of enemy.<br /> <br /> ==亚非语言文学 202120081503 李新星 女==<br /> <br /> 腊八粥──源于佛教所谓“浴佛日”。相传释迦牟尼诞生于农历四月初八，故从汉代起，每逢此日，各佛寺都举行纪念活动，遍行布施，并用拌有香料的水灌洗佛像，谓之“浴佛日”、“浴佛节”或“灌佛日”。如《后汉书·陶谦传》说：“每浴佛，辄多设饮饭，布施于路。”又南朝梁·宗懔《荆楚岁时记》说：“四月八日，诸寺设斋，以五色香水浴佛，共作龙华会。按《高僧传》：‘四月八日浴佛，以都梁香为青色水，郁金香为赤色水，丘隆香为白色水，附子香为黄色水，安息香为黑色水，以灌佛顶。’”至宋代，又以释迦牟尼成佛日即腊月初八为“浴佛日”，每逢此日，各寺院都举行纪念活动，不仅沿袭了布施、浴佛等项目，还增加了腊八粥，谓之“浴佛会”。民间也仿效而吃腊八粥。事见宋·孟元老《东京梦华录·卷一○·十二月》：“初八日，街巷中有僧尼三五人作队念佛，以银、铜沙罗或好盆器，坐一金、铜或木佛像，浸以香水，杨枝洒浴，排门教化。诸大寺作浴佛会，并送七宝五味粥与门徒，谓之‘腊八粥’。都人是日各家亦以果子杂料煮粥而食也。”此后相沿成俗，至今不衰。<br /> Laba Porridge-Originated from what Buddhism calls &quot;Buddha Bathing Day&quot;. According to legend, Sakyamuni was born on the eighth day of the fourth month of the lunar calendar. Therefore, since the Han Dynasty, every Buddhist temple has held commemorative activities on this day. , &quot;Buddhist Bathing Festival&quot; or &quot;Buddha Day&quot;. &quot;The Book of the Later Han Dynasty·Tao Qian Biography&quot; said:&quot; Every time Buddha baths, to provid alms and rice to the road.&quot;In the Southern Dynasties Liang Zongmo's &quot;Jingchu Sui Shi Ji&quot; said: &quot;April 8th, all monasteries Set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together. According to &quot;The Biography of the Eminent Monk&quot;: ‘On April 8th, to bathe the Buddha, use Duliang incense as blue water, tulip as red water, Qiulong incense as white water, aconite incense as yellow water, benzoin as black water, to infuse the top of the Buddha. ’&quot;In the Song Dynasty, the day of Sakyamuni’s Buddhahood, the eighth day of the twelfth lunar month, was the &quot;Buddha Bathing Day.&quot; Every time this day, all the temples held commemorative activities, not only followed the alms, bathing Buddha and other items, but also added laba porridge, known as &quot;Buddha Bathing Day.&quot; &quot;On the eighth day of the lunar New Year, three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called &quot;laba porridge&quot;. Since then every families also cooks porridge with fruit and miscellaneous ingredients. &quot;Since then, the phase has become a common practice, and it has not faded to this day.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20210929_homework&diff=124196 2021-09-29T08:11:55Z

<p>Huang Zhuliang: /* 国别 202120081478 曾俊霖 男 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> [[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> IN PREPARATION<br /> <br /> 专业班级名称 学号 姓 名 性别<br /> ==语言智能与跨文化传播研究 202120081535 徐敏赟 男==<br /> This is the homework of 徐敏赟.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:41, 26 September 2021 (UTC)<br /> <br /> 清初时期的汉籍（书）翻译及其文化沟通意涵<br /> <br /> 摘要：清初之际，统治者虽以武力立国，但社会的主导意识形态尚未形成，国家的“治统”与“道统”尚未确立。为了匡扶社稷，教化臣民，探求君主治术，建构符合国家需求的集体价值观，统治者积极组织汉书翻译，促进文化交流，增进民族和解。<br /> <br /> ==语言智能与跨文化传播研究 202120081536 颜静 女==<br /> <br /> 作为清初文化事业的重要组成部分，汉书翻译有着明确的选择标准，实用主义色彩浓厚，主要关注汉族的文治教化与典章制度，将翻译与政要相关联，反对浮华藻饰的翻译。组织上，汉书翻译以官方为主，以民间为辅，译书者既有兼通满、汉双语之旗人，又有八旗科举考试之及第者，这些人既是文化交流的管理者，又是实践者，代表了统治阶级意欲沟通满汉的主观愿望。成效上，汉书翻译不仅促进了新生政权的制度建设，而且为统治者建构政权合法性做出了贡献。<br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one. Organizationally,Han Shu was translated mainly by officials, and then public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to communicate the Manchu and Han people. In effect, the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.<br /> <br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It (mainly) focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one(embellishments). Organizationally,Han Shu was translated mainly by officials, and then (by) public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to (intended to) communicate the Manchu and Han people. In effect(As a result), the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:06, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081484 杜莉娜 女==<br /> <br /> 导论：凡国家之建立，必有立国精神和主导意识形态，以及相应之文化政策。<br /> <br /> 早在天聪年间，清太宗便为新政权提出文武并用的战略构想，既强调以武功勘祸乱，又主张以文教佐太平，提出了文化统制与文化建设的独到见解。顺治十年，世祖章皇帝订定崇儒重道之政策，并以此为基础构建了兴文教、崇经术的治国理念。<br /> Introduction: The establishment of any countries must need the national spirit ,dominant ideology and appropriate cultural policies.<br /> As early as the year of Tiancong, Hong Taiji put forward the strategy of combining education and force for the new regime. He emphasized to calm down the chaos by force and to keep the peace by civilian. And he came up with unique insights into cultural unification and cultural development as well. During the first decade of Shunzhi, the emperor made the policies of respecting Confucianism and Taoism, and from this the concepts of governing like prospering education and worshipping scriptures were built.<br /> --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 16:07, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081490 胡舒情 女==<br /> <br /> 自此以后，虽然清代历朝统治者在关注满、汉文化交流时，不免对汉人进行打压，但也同时对汉族文化进行宣扬与推广。<br /> <br /> 清初统治者在构建“治统”与“道统”的过程中，围绕“崇儒重道”，衍生出众多文化政策实举，如科举取士、博学鸿词等，而汉籍经史的翻译与编纂也是其中重要内容。汉籍翻译是清代文化事业的重要组成部分，是清代民族关系与文化政策的重要载体，它和满清政权的其它文化活动一样，在功能上相互关联，彼此补充，为促进民族之间的相互了解，维护王朝体系的稳定发展，做出了重要贡献。<br /> Since then, although all the dominators of Qing dynasty would squash the Han people when focusing on cultural exchange between Manchu and Han, they also propagated and promoted the Han culture at the same time. The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history. Its translation formed Qing’s cultural undertakings as necessary parts and served as a carrier of Qing’s ethnic relations and cultural policies. It was the same as other cultural activities of Qing dynasty. They related to and complemented each other, which made a contribution to promoting mutual understanding among peoples and maintaining the stable development of the dynastic system.<br /> <br /> The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history.可以修改一下语序，During the progress of constructing Monarchism and statesmanship,.... which included imperial examinations, erudite etc. and also compilation and translation of Han classics and history as an important content.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 02:54, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081491 黄锦云 女==<br /> <br /> 作为汉籍翻译的管理者和实践者，译者们承担了沟通满、汉文化的历史使命，其所翻译的汉族书籍不仅有效增进了旗人对于汉文化的了解，而且为新生政权进行制度建设，以及合法性的建构发挥了历史性作用。<br /> <br /> 一 满洲前身时期的汉籍翻译<br /> <br /> 满洲的前身系女真，语言文字上属阿尔泰语系。<br /> As the manager and practicer of translating Han's books, translators take charge of the historial mission to combine Manchu cultrue and Han cultrue. Their translations not only enhance the Bannermen to know Han cultrue, but also play a historical role in forming a new regime and conlidating its validity.--Translation of Han's books before Manchu period<br /> Manchurians originates from Nvzhen race, and their language and character belongs to Altaic languages.<br /> <br /> ==英语语言文学（语言学） 202120081495 邝艳丽 女==<br /> <br /> 满族和历史上的女真族一样，原本没有自己的语言，记事时需要借用其他民族文字。《金史》中说：“初无文字，国势日强，与邻国交好，迺用契丹字。”[ 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。] 金朝立国后，初期的内、外公文几乎都用契丹文书写，金太祖本人也擅长契丹语。<br /> As Jurchen in the history, the Manchu nationality did not have its own language, and they needed to use other national characters when making a memorandum. &quot;The Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters&quot; said in ''The History of Jin Dynasty''[Yang Jialuo: ''The History of Jin Dynasty'',Taipei: Dingwen Publishing House, 1985, p.16884] After Jin Dynasty was established, the official documents inside and outside the court were nearly written with Khitan characters, even the Emperor Taizu of Jin Dynasty was skilled in using Khitan language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Li Aixuan|talk]])09:41, 29 September 2021 (UTC)<br /> <br /> <br /> 1. The quoted text should be italicized.<br /> 2. &quot;内、外&quot;的表达用at home and abroad 可能更好--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081496 李爱璇 女==<br /> <br /> 然而，契丹语与金人女真语差距较大，因而金太祖命完颜希尹、叶鲁依据汉人楷字，并参照契丹字制度，创制适合本族的语言文字“女直文”。天辅（金太祖年号）三年，女直文依诏令颁行，称“女直大字”。二十年后，即1138年，金熙宗完颜亶又命人参照契丹字，创制并颁布另一种女直文字，即“女直小字”。<br /> However, there was a huge gap between the Khitan language and the Jurchen language. Therefore, the Emperor Taizu of Jin, ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own people, Jurchen script, based on the Han regular script and referring to the Khitan script system. In the third years of the period of Tianfu (the reign title of Emperor Taizu of Jin), according to the edict, the Jurchen script was enacted as Jurchen Large Script. In 1138, twenty years later, Wanyan Dan, the Emperor of Xizong, ordered someone to create and enact another kind of Jurchen script, namely Jurchen Little Script referring to the Khitan script system.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:15, 29 September 2021 (UTC)<br /> <br /> However, there was a big gap between Khitan language and Jin Nuzhen language. Therefore, Jin Taizu ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own nationality &quot;Jurchen script&quot;, according to the regular script of Han people and with reference to the Khitan character system. In the third year of Tianfu (the year of emperor Taizu of Jin Dynasty), Jurchen script was issued in accordance with the imperial edict, known as &quot;Jurchen Large Script&quot;. Twenty years later, in 1138, Jin Xizong, Wanyan Dan ordered people to create and promulgate another Jurchen script, namely “Jurchen Little Script&quot;, according to the Khitan character.— Li Xichang<br /> <br /> ==英语语言文学（语言学） 202120081502 李习长 男==<br /> <br /> 金世宗继位后，在推动女直文字的使用上，力度更大，举措更丰。如大定（金世宗年号）四年，金世宗令翰林侍讲学士徒单子温等用女直大、小字，翻译经书。女直文字的创制，对金朝翻译汉书影响巨大，而汉书翻译又影响了金朝的政治制度与国家治理。<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of Jin Shizong), Jin Shizong ordered the Imperial College to teach the bachelor's Apprentice Shan Ziwen to translate scriptures in large and small characters. The creation of nvzhi characters had a great impact on the translation of Chinese books in the Jin Dynasty, which in turn affected the political system and national governance of the Jin Dynasty.<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of the region of emperor Jin Shizong), he ordered his disciple Shan Ziwen and other Shijiang academicians of Hanlin to translate Confucian Classics in Jurchen large and small scripts. the creation of Jurchen script had a great impact on the translation of Chinese books in the Jin Dynasty, and that, in turn, the Chinese books affected the political system and national governance of the Jin Dynasty.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:39, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081519 邱婷婷 女==<br /> <br /> 如大定五年，金世宗命徒单镒翻译《贞观政要》和《白氏策林》等书，次年徒单子温将译本进呈皇帝。大定七年，《史记》和《西汉书》等翻译成书，金世宗敕令刊刻颁行。大定十五年，金世宗再令翻译各部经书，由温迪罕缔达（著作佐郎）、宗璧（编修官）、阿鲁（尚书省译史）、杨克忠（史部令史）等负责对译本进行注解。<br /> <br /> For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate The Political Program of Zhen Guan and Bai Shi Ce Lin, etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. In the seventh year of Dading, the Records of the Grand Historian and the book of the Western Han Dynasty were translated into books, which were printed and issued by the royal decree of emperor Shizong. What’s more, he released an order again translating several Confucian classics which were annotated by Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.<br /> <br /> Annotation:<br /> 1.Zhu Zuolang: A person whose responsibility is to compile historical works.<br /> 2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.<br /> 3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:58, 28 September 2021 (UTC)<br /> <br /> 批改：<br /> 邱同学的译文整体流畅，用词较准确，对于一些专有名词有附注解，很细心。<br /> 以下是个人对这段译文的一些建议：<br /> 1.大定七年，可以译为One year later, 与前文形成语义的顺承，更有逻辑性和整体感。<br /> 2.各部经书中的“各部”应该是指种类繁多，译为 various/different kinds of Confucian classics会更好。<br /> 3.&quot;he released...Confucian classics which...&quot;一句中的which定语从句的先行词应该是经书的译本，而不是经书。所以这句话可以翻译成&quot;he released...Confucian classics, and put Wendihan Dida （assistant of Zhu Zuolang）...Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.in chagrge of the annotation of the translations of these books.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 01:58, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081520 饶金盈 女==<br /> <br /> 金世宗在位期间，朝廷设立译经所，专司汉文经史的翻译。期间，所译汉书除上述几种之外，另有《易》、《书》、《论语》、《老子》、《孟子》、《扬子》、《文中子》、《刘子》以及《新唐书》等。之所以翻译这些书籍，是因为金世宗希望女直人了解汉人的仁义道德，以利于治国安邦。<br /> During the reign of Wan Yanyong, the fifth emperor of the Jin Dynasty, the imperial court set up a sutra translation office to specialize in the translation of scriptures and historical materials written in classical Chinese. Meantime, in addition to the above-mentioned Chinese books, there were also Yi, Shu, the Analects of Confucius, the Laozi, the Mencius, the Yangzi, the Wenzhongzi, the Liuzi and the New Book of Tang Dynasty. The reason why these books were translated was that Wan Yanyong hoped that the Jurchen people would get some knowledge of the humanity, justice, and morality of Han people by reading these books, so as to develop a prosperous and stable country.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:05, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081541 杨爱江 女==<br /> <br /> 然而，当时的女直字与汉字不能直接对译，中间需要经过转译为契丹字。为解决这一问题，金章宗在位期间，诏设弘文院，命人译写儒家经典并讲解。旋即，又废止契丹字，要求嗣后汉文典籍直接译为女直字，以省去须经契丹字转译的中间环节。<br /> <br /> However, it was not feasible to translate Nvzhi characters into Chinese characters at that time. And it needed to be translated into Khitan characters first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Besides, Jin Zhangzong abolished its use of Khitan characters and demanded that the Chinese classics should be translated in Nvzhi characters directly, omitting taking advantage of the translation of Khitan characters as a bridge.<br /> <br /> ==英语语言文学（语言学） 202120081547 殷美达 女==<br /> <br /> 金朝政权覆灭之后，虽然留居东北故地的少数女直上层人士尚能娴习女直文，但女直字作为一种语言逐渐失传。明朝政府设置“四夷馆”后，又延人专习女直字，以应付中央与地方政府，或中央与藩属地之间的通译需要。虽然如此，女直语的凋落已成定势。<br /> <br /> 二 太祖时期汉籍（书）翻译之“始”<br /> <br /> <br /> After the collapse of Jin Dynasty, a small number of upper class Nuzhen people who still lived in northeastern China were proficient in Nuzhen language, but its words were being lost gradually. The Ming Dynasty, when setting up &quot;Si Yi Academy &quot;, hired particular people to study Nuzhen language to meet the needs of communication and translation between the central and local governments or its dependent territories. Nevertheless, the decline of Nuzhen language had become a foregone conclusion. <br /> Second, the initial translation of Chinese books in the Emperor Taizu period<br /> <br /> <br /> <br /> After the collapse of the Jin Dynasty, although a small number of Nuzhen upper class people living in Northeast China were very proficient in Nuzhen language, Nuzhen characters have been gradually lost. Having set up the Si-yi-guan, the Ming Dynasty hired people to specially learn Nuzhen characters to meet the needs of translation between the central government and local governments or its affiliated places. Nevertheless, the decline of Nuzhen language is inevitable.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 01:18, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081557 周巧 女==<br /> <br /> 明朝万历年间，努尔哈赤率部崛起之时，作为女直后裔的满族并无文字。那时，文移往来必须靠蒙古语的学习与翻译才能完成。为满足文移往来，记注政事的需要，并解决“今我国之语，必译为蒙古语读之，则未习蒙古语者，不能知也”的问题，清太祖努尔哈赤于明万历二十七年，命额尔德尼、噶（gá）盖等改制国书（即，国家的语言文字），以改变满人说女真语却写蒙古字的尴尬局面。[ 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。]<br /> In the wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, as a straight descendant of Jurchen, it had no written words. At that time, the exchange of letters had to rely on Mongolian learning and translation to complete. For recording the political affairs and solving the problem that &quot;Nowadays, the language of our country have to be translated into Mongolian to read, otherwise people can’t understand it without the learning of it. In the wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which is to change the embarrassing situation of Manchu speaking Jurchen language while writing Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.<br /> <br /> ==英语语言文学（语言学） 202120081561 朱素珍 女==<br /> <br /> 自此，满洲的语言和文字渐趋一致。然而问题在于，此时创制的满洲语言（老满文）系参照畏兀儿体老蒙文字母，而蒙古与女真语音原本存在差异，借用的蒙文字母未必能充分传达女真语言的意义。如太宗皇太极在评价老满文时所说，“书中寻常语言，视其文义，易于通晓”，但“至于人名、地名，必致错误。”[ 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。]<br /> <br /> <br /> From then on, the languange and the forms in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there exist original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: &quot;You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt.&quot; (Translated by The First Historical Archives of China and Institute of Chinese Social History :''Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.) <br /> Annotation:<br /> 1. Jurchen: an ancient nationality in China<br /> 2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters<br /> 3. Old Manchu:the language used by ancient Machurian<br /> 4. Manchurian: the founder of Qing Dynasty<br /> <br /> ==英语语言文学（英美文学） 202120081479 陈惠妮 女==<br /> <br /> 为此，皇太极命“巴克什”达海对老满文加以改进，使其音、义明晓，有助于学习，形成了所谓“新满文”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。]文字虽已形成，但满人一时间几乎无书可读，原因有二：其一，此时的满文尚属草创，旗人尚不能以满语编纂书籍；其二，汉字书籍的获取极为不易。<br /> 面对上述情况，太祖努尔哈赤敕令在旗人中延请师傅，教子弟读书，并令达海等人以满文翻译汉文典籍。<br /> Therefore, the King asked Baks Dahai to develop the Old Manchu to make its sound and meaning more clear, which maked it easier to learn. It is in this way that the so-called New Manchu was formed. [E'ertai et al. Fengxiu: &quot;Records of the Qing Dynasty·Records of Emperor Taizongwen&quot;, Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been developed, the Manchu can hardly find bookes to read for two reasons. One is that the Manchu language at that time is still an initial creation. The other is that it's so hard to get the books in Chineses charaters.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics in Manchu.<br /> <br /> ==英语语言文学（英美文学） 202120081482 程杨 女==<br /> <br /> 《清史列传》中对此的记载如下：弱冠，太祖高皇帝召直文馆，凡国家与明及蒙古、朝鲜词命，悉出其手。有诏旨应兼汉文者，亦承命传宣，悉当上意。旋奉命译《明会典》及《素书》、《三略》。[ 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。]<br /> The records of Da Hai in the Biographies of the Qing Dynasty as follows: at the age of twenty, he was called into the imperial palace and served in Wen Guan (the bureaucratic ministry for translating Chinese books in the early Qing Dynasty). The naming of new words that related to the Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Chainese-related orders totally reflecting the will of the emperor. Soon, he was asked to translate the Code of Ming Dynasty, Su Shu(written in Qing Dynasty), and San Lue(written by Huang Shigong).[The Biographies of the Qing Dynasty, edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.]--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:52, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081483 丁旋 女==<br /> <br /> 上文中所谓《明会典》，又称《大明会典》，系明代典章制度史书，内容涉及汉族文教、历法、习俗等。与《明会典》不同，《素书》成书于西汉，并非典章著作，而是哲理之学，道家思想的智慧之作。《三略》又名《黄石公三略》，既是军事战略专论，又糅合了诸子百家思想。<br /> ''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering Education of Han②, the Chinese calendar, and custom and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a wisdom work full of philosophy and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought. <br /> <br /> Annotation: <br /> ①''Code of Ming Dynasty'': One code about Ming’s laws and regulations in many aspects started to write in 1393 and finished in 1578.<br /> ②Education of Han: The education policy initiated by emperors of Ming Dynasty in order to transmit Confucianism thoughts and consolidate their reign.<br /> ③''Su Shu'': It is one book full of principles and truth written by Huang Shigong in the western Han Dynasty. It is used for the reign of country because of its instructive and moral function.<br /> ④''Sun-Lue'': It is one famous ancient military book including three parts written by Huang Shigong in the Western Han Dynasty. The military thoughts in it are critically useful and different from others because it discusses military strategies from political perspective.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 06:43, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081485 付红岩 女==<br /> <br /> 以上三者皆是重要的汉文典籍，清太祖令达海翻译它们，开启了清代翻译汉籍（书）之先河，其政治策略上的深刻用意不言而喻。<br /> <br /> 三 太宗时期汉籍（书）翻译之“兴”<br /> <br /> 太宗皇太极即位后，为鼓励旗人读书，多措并举：一方面，要求“十五岁以下，八岁以上者，俱令读书”，惩处不愿教子读书者；另一方面，为改善“无书可读”的情况，又致函朝鲜，索求汉文典籍。<br /> <br /> Since the three ancient books just mentioned above were all significant Chinese classics, Nurhaci, the Emperor in Qing Dynasty requested Dahai, the official should translate the classics into the mongolian, whose profound meaning in the aspect of political layout was very explicit.<br /> Third, the interest of translating Chinese classics has reached its climax during the power of Nurhaci.<br /> After NUrhaci’s coming into the power, many decrees has been enacted in attempt to encourage the people to read. On the one hand, the teenagers between 8 and 15 were allowed to read. In addition , the parents who were reluctant to support their offspring to read would be punished. On the other hand, Qing Dynasty sent a letter to Korea, in which the former asked the later to denote more Chinese classics in order to improve the predicament that the books were not enough to read.<br /> <br /> <br /> 批改：译者译文总体流畅，对原文理解总体得当。以下为细节处理上的建议 <br /> <br /> 1.“清太祖”一词为中国专有名词，应先查后译。清太祖指的是努尔哈赤（1616-1626），是后金第一位大汗，清朝的奠基者，太祖在位时，“大清国”还没有定鼎中原，故此时的“清”并不能算是中国的一个朝代。译者将其处理为“the Emperor in Qing Dynasty”不够严谨。<br /> 建议改为：Nurhaci, the Founder of Qing Dynasty<br /> <br /> 2.“三 太宗时期汉籍（书）翻译之‘兴’”此处为论文小标题，首先，应当注意标题格式。结构上，原文为名词短语，译者翻译时使用英语句子的SVO（A）结构，虽然意思完整，但失去了原文的简洁。<br /> 词语上，“兴”强调翻译之风的兴起、盛行，译者将其处理为“reached its climax”缺乏严谨性，太宗时期不一定是汉籍翻译的高潮时期。<br /> 建议改为：Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci<br /> <br /> 3.“十五岁以下，八岁以上者，俱令读书”<br /> 词语上，“令”是主动要求的意思，译者将其处理为“be allowed”，即被允许读书的可能性，读与不读似乎都是可以接受的。结合后文“惩处不愿教子读书者”，说明“令”是强制的。“be allowed”不能精准传达出原文清政府对旗人读书的鼓励与强制性。<br /> 结构上，原句省略了主语（清政府），原意为：清政府要求十五岁以下，八岁以上的人都得读书。译者将主动结构改为了被动结构，突出强调了实施对象。<br /> 建议改为：The teenagers between 8 and 15 were asked to read.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:20, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081497 李瑞洋 女==<br /> <br /> 《朝鲜王朝实录·仁祖实录》中写道：“闻贵国有金、元所译《书》、《诗》等经及《四书》，敬求一览，惟冀慨然。”[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。]可见，皇太极此时想要借阅的并非汉文原书，而是汉籍的金、元译本，即女真语和蒙古文译本。对此，朝鲜政府方面虽然进行了回应，但态度并不热忱：见索《诗》、《书》、《四书》等书籍，此意甚善，深嘉贵国尊信圣贤，慕悦礼义之盛意。<br /> <br /> As mentioned in ''King Injo the Great'', one of the volumes in ''Annals of the Korean Dynasty'' “We heard your country have ''the Four Books'' and other classics including ''The Book of Poetry'' and T''he Book of History'', which were translated in Jin Dynasty and Yuan Dynasty, so we sincerely hope your generous lending of these books.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973,P38] Obviously, at this time what Huang Taiji wanted to borrow was not the original Chinese book, but the Jin and Yuan translations, namely the Jurchen and Mongolian versions. Although Korean officials responded to this request, they were not very willing: It is very nice of you to ask for the Four Books and other classics including ''The Book of Poetry'' and ''The Book of History'', and we really appreciate your country’s popularity of respecting men of virtue and advocating courtesy and justice.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 02:19, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081498 李姗 女==<br /> <br /> 第国中所有，只是天下通行本，而金、元所译，则曾未得见，兹未能奉副，无任愧歉。[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。]<br /> <br /> 由于未能索得属意书籍，皇太极遂令达海继续翻译，后者于天聪六年开始翻译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》，以及《大乘经》等。只可惜，由于达海英年早逝，上述书籍未能译竟。<br /> <br /> The one that existed in the great empire was just a general version that circulated all over the country.（* But the one that existed in the whole country was just a general version.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)） As the translating versions of Jin and Yuan were not publicized yet, it's a pity that their works were not able to be offered to the emperor.（* However, the translated versions in Jing Dynasty and Yuan Dynasty hadn't published yet.It's a pity that their works were not able to be offered to the emperor.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)) [National History Compilation Committee: ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 63.]<br /> <br /> Failing to obtain desired translation versions, Huangtaiji,the first emperor of Qing dynasty, ordered Dahai to continue his translation work. And in the sixth year of Huangtaiji's rule (the year of 1632), Dahai began to translate ''History as a Mirror'', ''The Six Arts of War'', ''The Records of Three Kingdoms'' as well as ''Mahayana Sutra'' and so forth. [* ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)] Unfortunately, the translation of these books was not finished as a result of Dahai's early death.<br /> <br /> ==英语语言文学（英美文学） 202120081500 李文璇 女==<br /> <br /> 清初之际，达海被满洲“群推为圣人”，他翻译的汉文书籍对于拓展满族的知识范围，甚为关键。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。]《清实录·太宗文皇帝实录》中说：其平日所译汉书，有《刑部会典》、《素书》、《三略》、《万宝全书》俱成帙。（天聪六年）时方译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》及《大乘经》，未竣而卒。<br /> In the early Qing Dynasty, Dahai was regarded as a sage by the people of Manchuria. The Chinese books translated by him was significant for extending the knowledge. In the book ''Memoir of the Qing Dynasty'' for the Emperor Taizong, it recorded that the books Dahai had translated, including ''Records of Ministry of Punishment'', ''Su Shu'' ( a book about Taoism), ''San Lue'' ( a military book), ''Wan Bao Quan Shu'' ( a book about daily life), all of which had been compiled into volumes. In 1632, he translated ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism). However, he died without finishing these books. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:26, 28 September 2021 (UTC)--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:38, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081501 李雯 女==<br /> <br /> 初我国未深谙典故，诸事皆以意创行，达海始用满文，译历代史书，颁行国中，人尽通晓。惟我太祖天纵聪明，因心肇造，所行皆与古圣贤同符默契。达海与额尔德尼应运而生，实佐一代文明之治云。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。]<br /> In the beginning, our country was not familiar with the ancient books and stories, so everything began by &quot;thoughts&quot;. Since Dai Hai began to use Man Character to translate historical books of the past dynasties and promulgated it in our country, it has become universal among public. Only my great Grandfather, gifted and wise, created from the heart, and acted in accordance with the ancient sages. So the Dai Hai and E Erdeni came into being following the tendecy, who help to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;The record of Emperor Taizong in Qing Danasty,Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:36, 29 September 2021 (UTC)<br /> <br /> In the beginning, our country established things at will without the study of ancient classics. They were not well-known to the public until Da Hai translated historical books of the past dynasties in Manchu and promulated them in the country. Only the Emperor Taizu, who founded the dynasty on his own way, was so gifted and wise that what he had done was exactly accordance with the ancient sages.In reasponse to the call of the times, Da Hai and Erdeni came into being and helped to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;''The Record of Emperor Taizong in Qing Danasty'',Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:49, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081505 刘沛婷 女==<br /> <br /> 如前所述，《明会典》、《素书》、《三略》等书的翻译始于太祖时期，但成书于天聪四年，其余书籍的翻译则为时稍晚。综观达海译书，既有《孟子》之类所谓“知正心、修身、齐家、治国”者，又有《素书》、《三略》和《六韬》等“益聪明智识，选练战攻的机权”者，以及《通鉴》等“知古来兴废事迹”者，他的翻译“实佐一代文明之治”。<br /> <br /> 以《刑部会典》（又称《明会典》）为例，达海译本既是天聪年间国家创制法律的依据，也是太宗推行政治改革的蓝本。<br /> <br /> As mentioned above, the translation of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began in the reign of Taizu but was completed in 1630. The other books were translated a little later. Da Hai's translations covered abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training and combat in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men knowing the rise and fall of ancient times in ''Comprehensive Mirror for Aid in Government''. Therefore, his translations did promote the rule of civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reforms carried out by Taizong.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 15:25, 28 September 2021 (UTC)<br /> <br /> As mentioned above, the translating of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began during the reign of Taizu but was completed in 1630, the fourth year under the reign of Taizong. Other books were translated at a later time. Given that in Da Hai's translations exist abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training the military in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men comprehending the ups and downs experienced by dynasties in the past in ''Comprehensive Mirror for Aid in Government'', his translations did promote the governance under civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reform carried out by Taizong.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081508 刘晓 女==<br /> <br /> 太宗素有“振兴文治”的愿望，不仅创制了作为清代考试制度之滥觞的生员和举人考试，而且使巴克什、笔帖式制度臻于成熟，二者合力使得汉籍翻译的风气渐开：一方面，作为“巴克什”或“笔帖式”，希福、尼堪、刚林、苏开等人先后奉敕“（翻）译汉字书籍”或“记注国政”；另一方面，太宗以自古国家“以文教佐太平”为由，令满人争相读书，从生员中选取“文艺明通者优奖之”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。]<br /> <br /> 在对待前朝即明代的问题上，太宗采取“讲和”与“自固”并行的政策，但其本人向往中原汉族文化，所谓“性嗜典籍，披览弗卷”即是这一情况的体现。<br /> <br /> Holding the idea to &quot;revitalize the administration by education and culture&quot;, Taizong not only created examinations from which the examination system of Qing Dynasty originated, for xiucai and juren, those who have passed in the exam at the county and provincial level respectively, but also made the Baksh and Bithesi system reach a mature state. Together, the two measures promoted the translation of books written in Chinese. On one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Chinese books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, by saying that countries applied the education and culture to safeguarding the stablization since ancient times, Taizong urged people to scramble to study, and then awarded those from xiucai &quot;who mastered literature and arts&quot;. (''Records of Qing Dynasty· Emperor Taizong'', edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the previous dynasty, that is Ming Dynasty, Taizong adopted the policy of &quot;settling a dispute&quot; and &quot;self-consolidation&quot;. But he himself yearned for the Chinese culture of the Central Plains, which is embodied by the so called expression &quot;Loving Chinese works and reading Buddha volumes.&quot;<br /> <br /> Revised version：<br /> Holding to the idea of &quot;revitalizing the empire by education and cultural development&quot;, Taizong not only established shengyuan and juren exams（exams at the county and provincial level perspectively） initiating the imperial examination system of Qing Dynasty, but also brought the Baksh and Bithesi system to a mature state. Together, the two measures brought about the upsurge in translation of Han books. On the one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Han books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, in the name of the national tradition of ensuring stabilization by education and cultural development, Taizong urged Man people to read and those shengyuan who stands out for their familiarity with literature and arts were awarded. (The Memoir of Qing Dynasty· Emperor Taizong, edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the former dynasty, namely Ming Dynasty, Taizong resorted to the policy of “peace negotiation” and &quot; self-consolidation&quot; in parallel. However, Taizong himself yearned for the Central Plains culture of Han, and the expression “a voracious reader of Han and Buddhist classics” can properly manifests it. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 07:53, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081510 刘运心 女==<br /> <br /> 于是，太宗诏令儒臣翻译汉书，并命金、汉之人阅读。[ 同上，第2页。]太宗深知，汉文典籍言微而义大，其精要者不仅涉及帝王治平之道，而且涉及正心、修身、齐家之理。但汉文典籍数量庞杂，翻译时必须有所选择。<br /> Therefore, Taizong issued an order asking the civilian official to translate Han books and all the Han and Jin people are required read those. (Ibid., p.2) Taizong knew well how brief and profound Han classics were. Their essence not only involves the governess of the country and its people, but also discusses inner integrity, decent behavior and family harmony. Nevertheless, a great number and variety of Han classics means what to be translated needs selection.<br /> <br /> <br /> Therefore, Taizong ordered Confucian officials to translate Han books, while all the Han and Jin people were required to read those. (Ibid., p.2) Taizong knew well that Han classics were sublime works with deep meaning, whose essentials included not only the method of statecraft, but also self-cultivation and family regulation. Nevertheless, among a great number of Han classics, there must be an extraction.<br /> --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081511 罗安怡 女==<br /> <br /> 如天聪六年九月，王文奎奏请从读书笔帖式内，选取“伶俐通文者”一、二人，并从秀才内选取“老成明察者”一、二人，令其“讲解翻写”。天聪九年三月二十一日，仇震向太宗谏言，要求从汉人中选取精通经、史者二、三人，并从金人中选取熟悉字法者三、四人，将各经史典籍及《通鉴》（即《资治通鉴》）中“有裨君道”的精要部分“集为一部”，日日讲解，以便统治者在翻译、日讲中学习汉族文化，以及治世之道。[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。]固然，对于汉文典籍与汉族文化，太宗并非全盘接受，而是辩证地加以吸收。<br /> For instance, in September, 1632, the sixth year of T'ien-ts'ung (the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty, advising that they should elect one or two &quot;literates who were skilled at writing and translation&quot; from the bithesi, and one or two &quot;scholars who were learned and perspicacious&quot;, for &quot;teaching, interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung, Chou Zhen advised Emperor Taizong to elect two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with 字法. These scholars should choose essentials from classics and ''The Zizhi'' (''The Zizhi Tongjian'') , which benefits the ideas of ruling power of feudal emperors, and compile them into one book. Also they should discourse the compiled thoughts frequently, in which the ruler could learn the Han culture and method of statecraft. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Of course, Taizong did accepted Chinese classics and han culture critically and dialectically.<br /> <br /> For instance, in September, the sixth year of Tian Cong(the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty to pick up one or two who are &quot;talented in literature” and pick up one or two who are &quot;sophisticated and insightful&quot;from the scholars for &quot; interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung,Qiu Zhen advised Emperor Taizong to pick up two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with grammer to let them choose the essence which are benefical to the reign from classics and ''The Zizhi'' (''The Zizhi Tongjian'') and compile them into one book.After that,they should illuminate the compiled thoughts every day, which is beneficial to the study of the ruler about the Han culture and ruling ways. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Definitely speaking, Taizong did accepted Chinese classics and han culture critically and dialectically.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:24, 29 September 2021 (UTC)(Luo Xi罗曦）<br /> <br /> ==英语语言文学（英美文学） 202120081512 罗曦 女==<br /> <br /> 如天聪九年五月，上谕文馆诸臣：朕观汉文史书，殊多饰辞，虽全览无益也。今宜于《辽》、《宋》、《金》、《元》四史内，择其勤于求治而国祚昌隆，或所行悖道而统绪废坠，与夫用兵行师之方略，以及佐理之忠良、乱国之奸佞，有关政要者，汇纂翻译成书，用备观览。至汉文正史之外，野史所载，如交战几合，逞施法术之语，皆系妄诞，此等书籍，传之国中，恐无知之人信以为真，当停其翻译。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。]<br /> <br /> For instance，in May，the ninth year of Tian Cong，the emperor informed all the offcials in the cultural center that：I have read all those historical records in Han Dynasty filled with various ornaments，only to find that I have gotten nothing。Now you had better to pick up some references among &lt;Liao&gt;、&lt;Song&gt;、&lt;Jin&gt;、&lt;Yuan&gt; about some cases like dilligence making a prosperous country or idleness making a weak one,also,you can pick up some military stratedies,and some information about those noble and talented citizens or traitors,and than you ought to translate all those relevence and compile them into a book prepared to be read.As for those unofficial history in Han excluded,like how many rounds did soldiers battle or the spell spoken by wizards,are all the nonsense,which will bewilder the ignorant,deserving to be prohibited from translation.{E Ertai：《清实录、太宗文皇帝实录》，Beijing：Chinese bookstore，1985，p9.}<br /> <br /> <br /> A modified version: For instance, in May 1653, the Emperor said to the ministers in Literature Institution(that is, the later Cabinet in Qing Dynasty), &quot;I have leafed through the historical works in Chinese language with various ornamental rhetorics, but the complete reading of them is not beneficial. Now it is appropriate to select salient examples referred from the four historical recrods of ''Liao'', ''Song'', ''Jin'' and ''Yuan'', which will be compiled into books for later reading. These examples include those who were dedicated in governing the country thereby with a promising national development, or those who deviated from the correct path with weak administration, and the generals adept at warfare, loyal and honest servants assisting the sovereign to handle state affairs, the treacherous ones rendering the nation disorderly and chaotic as well as other relevant political workers. Meanwhile, apart from the official history, the unofficial historical works that record untrue events, like the conditions of battles, are all fabricated. If those unfavorable books are spread to the mainland, they may bewilder the ignorant and gullible individuals, thus deserving to be prohibited from translation. (E Eratai: ''Records of Qing Dynasty·Emperor Taizong'', Beijing: China Publishing House, 1985, Page9.)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 04:47, 29 September 2021 (UTC)毛雅文<br /> <br /> ==英语语言文学（英美文学） 202120081514 毛雅文 女==<br /> <br /> 由上可知，在汉籍翻译的问题上，太宗讲求的是实用，希望将翻译与政要相关联，反对翻译浮华藻饰的汉文书籍，或者野史中所载不足为信者。以《刑部会典》的翻译为例，该译本的刊刻与颁行逐渐成为太宗朝的临政规范。《天聪朝臣工奏议》中说：“近奉上谕，凡事都照《大明会典》行，极为得策。”[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。]<br /> <br /> <br /> From here it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of ''The Code of the Ministry of Penalty'' as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. ''The Petition of Ministers during the Reign of Tiancong'' states, &quot;Recently, by the order of the Emperor, everything should be conducted in accordance with ''The Code of Ming Dynasty'', which is a desirable policy.&quot; (Luo Zhenyu: ''The Petition of Ministers during the Reign of Tiancong'', Beijing: China Remin University Press, 1989, Page2.)<br /> <br /> ==英语语言文学（英美文学） 202120081516 牟一心 女==<br /> <br /> 宁完我也说，我国六部的设立原是照“蛮子家立的”，因而金官对于部中当举事宜原本并不知情，而今翻译《会典》（即《明会典》），参汉酌金，加以“打动”，必将使其“去因循之习”而“渐就中国之制”。[ 同上，第82页。]<br /> <br /> 四 世祖时期汉籍（书）翻译之发展<br /> <br /> 清初儒臣中，除额尔德尼、噶盖和达海之外，通满、蒙、汉字者不乏他人，如伊成额、希福、刚林等，便是其中姣姣者。<br /> <br /> Ning Wanwo also said that the establishment of the six ministries in feudal China was based “on that of minority nationalities”, so the officers of Jin Dynasty had no idea about the affairs in the ministries. Now the translation of Code(a record of laws and systems of a dynasty)(namely, Code of Great Ming Dynasty) must refer to both the precedents of Central China and Jin Dynasty and amend them to make it get rid of rigid traditions and turn to the conventions of Central China.[ibidem, Page 82]<br /> <br /> FOURTH The development of Chinese literature (books) in Qing Dynasty Shunzhi period<br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the strong performers among them.<br /> <br /> <br /> （石丽青改）：<br /> <br /> Ning Wanwo also said that the establishment of the six ministries of feudal China was based on “that of the southerners”, so Jin Guan had no knowledge of the affairs concerning the appointment in the ministries. Now the translation of Code( a record of laws and systems of a dynasty)( namely, Code of Great Ming Dynasty) must refer to both the precedents of Han and Jin Dynasty and then amend them to make it get rid of rigid traditions and gradually conform to the conventions of Central China. [ibidem, Page 82.]<br /> <br /> FOURTH The development of Chinese literature (books) in Shizu Period <br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the best performers of them.<br /> <br /> ==英语语言文学（英美文学） 202120081521 石丽青 女==<br /> <br /> 据传，伊成额不仅将《太祖高皇帝实录》译成汉文，而且翻译了朝鲜所奏表章，以及《礼部会典》等书。[ 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。]希福兼通满、蒙、汉三种语言，他的翻译有别于伊成额，不是将满文译成汉语，也不是将朝鲜文译成满语，而是主要翻译汉书、汉典，所翻译的汉文书籍包括《辽》、《金》、《元》三史等。希福的上述译书于顺治元年进呈皇帝，获世祖恩赉。<br /> It is said that Yi Cheng'e translated not only the Annals of Emperor Taizu Gao into Chinese, but also the seals played by North Korea and the Book of the Ministry of Ceremonies. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xifu was fluent in Manchu, Mongolian and Chinese. His translation was different from Yicheng'e. He did not translate Manchu into Chinese or Korean into Manchu, but mainly translated Chinese books and Chinese classics, including Liao, Jin and Yuan. Xifu's translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu. (英语语言文学-英美文学 202120081521 石丽青 Shi Liqing)<br /> <br /> <br /> It is said that Yi Cheng'e translated not only the Factual Record of Taizu, but also the memorials presented to the emperor by North Korea, Records of the Board of Rites, and other books. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xi Fu was proficient in Manchu, Mongolian and Chinese, whose translation was different from Yi Cheng’e’s. Neither did he translate Manchu into Chineses nor Korean into Manchu, he mainly translated Chinese books and classics, including Liao, Jin and Yuan. Xi Fu’s translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081523 王李菲 女==<br /> <br /> 《清实录·世祖章皇帝实录》中，曾详细记载了希福进呈译本时的情形：窃稽自古史册所载，政治之得失，民生之休戚，国家之治乱，无不详悉具备，其事虽往，而可以诏今；其人虽亡，而足以镜世。故《语》云：“善者吾师，不善者亦吾师。”从来嬗继之圣王，未有不法此而行者也。<br /> <br /> In the “Records of Qing Dynasty· Emperor Fu Lin”, there was a detailed record of the situation when Xi Fu presented the translation: in the ancient records, whatever gain and loss in politics, weal and woe of people’s livelihood, or governance and chaos of countries, they’ve all been documented in detail. Although things have passed, they can still enlighten us. The ancestors have passed away, they can also provide references. Therefore, the “Language” said, “The heroes are my teacher, and so are the villains .” Virtuous emperors from ancient times to present have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081525 王镇隆 男==<br /> <br /> 辽、金虽未混一，而辽已得天下之半，金亦得天下之大半，至元则混一寰区，奄有天下，其法令政教皆有可观者焉。我先帝鉴古之心，永怀不释，特命臣等将《辽》、《金》、《元》三史，芟（shān）削繁冗，惟取其善足为法，恶足为戒，及征伐畋（tián）猎之事，译以满语，缮写呈书。臣等敬奉纶音，将《辽史》自高祖至西辽耶律大石末年，凡十四帝，共三百七年；《金》凡九帝，共一百十九年；《元》凡十四帝，共一百六十二年，详录其有裨益者，……伏乞皇上万几之暇，时赐省览，懋稽古之德，弘无前之烈，臣等不胜幸甚。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。]<br /> <br /> Although Liao and Jin did not mix together, Liao had already won half of the world, and Jin had also won the other half. Until the Yuan Dynasty, they were combined into one whole world,and there were considerable and available laws, politics and religions. My first emperor’s desire to learn from the ancients will never be released. I and other ministers were ordered to edit and slash the three histories of &quot;Liao&quot;, &quot;Jin&quot; and &quot;Yuan&quot;, but take the good part as the law, and the evil part as the precepts. And the matters of conquering and hunting, were translated into Manchu,written and presented in a book. I and others followed respectfully my Lord ‘s orders,took the history of Liao from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; Jin, the nine Emperors, lasted one hundred and nineteen years;Yuan recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Lord to have occasional reviews when my Lord is not dealing with country’s affairs,and to encourage your people to live up to ancient virtues and promote the unparalleled huge achievement. I and other would greatly appreciate it. [E'ertai et al. revised with imperial edict &quot;Records of the Qing Dynasty·Records of Emperor Shizuzhang&quot;, Beijing: Zhonghua Book Company, 1985, pp. 15-16. ]<br /> <br /> ==英语语言文学（英美文学） 202120081526 卫怡雯 女==<br /> <br /> 上文中，不仅明确论及汉文典籍的历史作用，而且阐述了翻译这些典籍的必要性、作用与目的等，其总目标是“懋稽古之德”，以翻译佐文教，治太平。换言之，希福希望通过翻译《辽》、《金》、《元》三史等，从中原汉族王朝中借鉴国家治理经验，以接续太宗皇太极以来以经世致用为核心的翻译思想，并为嗣后翻译汉籍树立原则与典范。据《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》，以及《清代内府刻书目录解题》等综合统计，顺治年间，由官方刊刻的汉书满文译本共九种，分别是《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》。其中，顺治七年译成的《三国志（通俗演义）》既有满文本，又有满汉合璧本。<br /> <br /> As described in the above, it not only discussed the historical role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these ancient books and records. The overall goal is to encourage people to observe traditional virtues, using translation to assist the country to develop culture and education. In other words, Xifu wanted to draw on the experience of state governance from Han Dynasty in the central China through translating the history of Liao, Jin, and Yuan Dynasty in order to succeed the thought of translation of administering state affairs and applying theory to practice as the core since the emperor Taizong Huangtaiji, and set up the principle and model of translating Chinese books for later generation. According to general statistics of The General Catalogue of The Best Edition and the Ancient Books and Records of Taipei's National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Directory of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in the Qing Dynasty, during the period of Tongzhi, there are nine Manchu translated versions of the official published Chinese books by blocking print, they are: The History of Liao Dynasty, The History of Jin Dynasty, The History of Yuan Dynasty, Hongwu Yaoxun, The Romance of Three Kingdoms, Book of Songs, The Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liu Tao and San Lue. Among them, The Romance of Three Kingdoms translated in the seventh year of Tongzhi had both Manchu version and the combined one of Chinese and Manchu.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:23, 29 September 2021 (UTC)<br /> <br /> Thereinbefore, it not only discussed the historic role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these books. The overall goal is to encourage people to observe traditional virtues, using translation to develop culture and education and bring social prosperity. In other words, Xifu wanted to draw on the experience of state governance from Chinese dynasty in the central plains through translating the histories of Liao, Jin, and Yuan. In this way, the translation idea originated from the dynasty of Huangtaiji that knowledge should benefit national affairs can be succeeded and set up the principle and model of translating Chinese books for later generation. According to the general statistics of The General Catalogue of the Publications and Classics of National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Catalogue of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in Qing Dynasty, during the period of Shunzhi dynasty, there are nine official Manchu translations of Chinese books.They are History of Liao Dynasty, History of Jin Dynasty, History of Yuan Dynasty, Hongwuyaoxun, Records of the Three Kingdoms, Classic of Poetry, Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liutaosanlue. Among them, Records of the Three Kingdoms translated in the seventh year of Shunzhi dynasty has both Manchu version and the combined one of Chinese and Manchu.(revised by Wei Chuxuan)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081527 魏楚璇 女==<br /> <br /> 另外，《孝经》曾于顺治、康熙、雍正朝刊刻三次，但版本明显不同：顺治年间的刊行本为阿什坦译本，康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，仅注明“雍正皇帝敕译”。令人好奇的是，虽然世祖笃信佛教，论佛谈法，但从相关文献看，未见有顺治朝翻译的汉文经书，其中原因，不得而知。<br /> What's more, Classic of Filial Piety has different publications of translation in different dynasties. In Shunzhi dynasty, the publication is Ashtan's translation. In Kangxi dynasty, the publication is Hesu's translation. In Yongzheng dynasty, the translator is unknown. It is only indicated in the publication that the translation is asked by Yongzheng emperor. Curiously according to relevant literature though Shunzhi emperor believed in Buddhism, there is no translation of Buddhist classics made in his dynasty. And the reason of this remains a mystery.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:12, 29 September 2021 (UTC)<br /> <br /> --[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:51, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081528 魏兆妍 女==<br /> <br /> 世祖年间翻译刊行的九种汉文书籍中，《六韬》、《三国志（通俗演义）》和《大乘经》等三种原系达海于天聪六年开始翻译，但由于达海早逝未能译成。三部作品中，尤以《三国志（通俗演义）》的翻译所获世祖认可为甚。《清实录·世祖章皇帝实录》中说：<br /> 以翻译《三国志（通俗演义）》告成，赏大学士范文程、刚林、祁充格、宁完我、洪承畴、冯铨、宋权、学士查布海、苏纳海、王文奎、伊图、胡理、刘清泰、来袞（gǔn）、马尔笃、蒋赫德等鞍马、银两有差。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。]<br /> <br /> Nine kinds of Chinese literary books has been translated and published during the year of Shizu, among which Da Hai began translating three kinds of the original system of &quot;Liu Tao&quot;, The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra&quot; during the sixth year of Tian Cong. However, Da Hai failed to translate them all successfully due to his early death. Among these three works, especially the translation of &quot;The Popular Romance of the Three Kingdoms&quot; has received the most approval of Shizu. Said in &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: With the completed translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu would award some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede. [ Ertai and others were ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:52, 29 September 2021 (UTC)<br /> <br /> Among the nine kinds of Chinese books translated and published during the reign of Shizu emperor , three were first translated by Da Hai in 1632, including &quot;Liu Tao&quot;, “The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra”. Yet they failed to be finished due to his early death. Of the three works, the translation of &quot;The Popular Romance of the Three Kingdoms&quot; received the most recognition of Shizu emperor. According to &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: Given the successful translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu emperor awarded some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede, and the amount of awards depended on their position.[ Ertai and others ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:32, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081531 肖毅瑶 女==<br /> <br /> 此次获得赏赐者共计十六人，从大学士到学士不等，既赏鞍马，又赏银两，可见其对于该书翻译的重视。值得特别注意的是，关于《三国志（通俗演义）》一书的翻译，《清初内国史院满文档案译编》中也有记载，不仅更加详实，而且内容上也与《清实录》中的记载有较大出入。为便于比较，现一并摘录如下：<br /> A total number of 16 officers, varying from Grand Masters to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, what deserved a special attention was that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:<br /> <br /> ==英语语言文学（英美文学） 202120081532 谢佳芬 女==<br /> <br /> 以翻译《三国志（通俗演义）》告成，赏赐内翰林院大臣。赏予大学士范文程巴克什、刚林巴克什、祁充格、宁完我、洪承畴、冯铨、宋权七大臣彩鞍、雕辔（pèi）、……头等马各一匹、银各五十两。赏学士查布海、苏纳海、王文奎、伊图、胡理、清泰、来袞、马迩都、赫德九人无鞍二等马各一匹、银各四十两。<br /> <br /> When ''Romance of the Three Kingdoms’’ having been completed，all the ministers in Hanlin Academcian were awarded. The grand secretaries Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were rewarded color saddle, bridle, one first-class horse and fifty liang of silver respectively. The nine scholars, Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each have one second-class bareback horse and forty liang of silver<br /> <br /> ==英语语言文学（英美文学） 202120081534 熊敏 女==<br /> <br /> 赏内弘文院主事能图、叶成格、曹皮、铿特依、杜当、布尔凯、侍讲学士吕宗烈、侍读学士张皮机、典籍官王丛庞九人银各四十两。赏博士科尔科岱、霍斯霍利、尼曼、苏和、奇同格、芒色、霍托、穆成格、周有德、必利科图、国史院博士图巴海、秘书院秦达浑臣十二人银各二十两。赏笔帖式翁国顺、额斯黑、高利、马齐蘭、乌勒扈、穆成格、必利科图、严楚蘭、阿希图、国史院笔帖式朱臣十人银各二十两。<br /> <br /> ==英语语言文学（英美文学） 202120081539 羊叶 女==<br /> <br /> 以上送礼部一一宣名，跪受赏。[ 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。]<br /> <br /> 显然，上述两种文献提到的系同一件事情，但内容上有明显出入：首先，封赏的人数不同。<br /> The officials above give gifts to the Ministry of Rites one by one, being declared the name, and kneeling to be rewarded. [Editor of China's First Historical Archives: Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty, Beijing: Guangming Daily Press, 1989, p. 80.] Obviously,the two documents mention the same thing, but there are obvious differences in content: first, the number of people who are rewarded is quite different.<br /> <br /> <br /> <br /> <br /> All these officials on the list will be named in recognition and rewarded on their knees at the Ministry of Rites. [ Edited by the First Historical Archive of China: &quot;Translation and compilation of Manchu archives in the Early Qing Dynasty•Shunzhi Dynasty&quot;, GuangMing Daily Press, 1989, P80]<br /> <br /> Appartently, the two literatures mentioned above refer to the same thing, but they differ in content: Firstly, the number of rewarded people is different. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081543 杨柳青 女==<br /> <br /> 例如，《清实录》中只有十六人，《清初内国史院满文档案译编》则多达四十七人，二者之间的出入主要在于弘文院主事、侍讲与侍读学士、典籍官、博士，以及笔帖式等职官群体名单。其次，在赏赐的物件问题上，《清初内国史院满文档案译编》的记载较之《清实录》明显更加详实、具体，可信度更高。再次，在个别封赏对象的称呼上，两种文献之间也有差异。<br /> <br /> For example, only 16 civil officials are rewarded according to the &quot;Records of the Qing Dynasty&quot; while officials who are rewarded according to the &quot;Translation and Compilation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are as many as over 40. This difference mainly lies in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the &quot;Translation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are obviously more detailed, accurate and credible than those in the &quot;Records of the Qing Dynasty&quot;. Thirdly, there are also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:30, 29 September 2021 (UTC)<br /> <br /> For example, only 16 civil officials were rewarded in the The Records of the Qing Dynasty while officials rewarded in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were as many as over 40. This difference mainly lay in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were obviously more detailed, accurate and credible than those in the The Records of the Qing Dynasty. Thirdly, there were also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)Yi Yangfan<br /> <br /> ==英语语言文学（英美文学） 202120081545 易扬帆 女==<br /> <br /> 例如，《清实录》中的“刘清泰”被写作《清初内国史院满文档案译编》中的“清泰”，“马尔笃”被写作“马迩都”，“蒋赫德”被写作“赫德”，等等。<br /> 世祖年间翻译的汉文书籍中，《洪武宝训》、《表忠录》、《诗经》与《孝经》等也各具代表性。《洪武宝训》系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针政策。<br /> For example, Liu Qingtai in Factual Record of Qing Dynasty was written as Qingtai in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, Mar Du was written as Ma Erdu, and Jiang Hede was written as Hurd, etc.<br /> The translated Chinese books in the certain era of Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety have had their own representatives. HongWu Baoxun was a symbol of the imperial power politics of Ming Dynasty, which reflected the ideas and policies of Zhu Yuanzhang, the emperor Taizu of Ming Dynasty.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 16:03, 28 September 2021 (UTC)Yi Yangfan<br /> <br /> For example, “Liu Qingtai” in Factual Record of Qing Dynasty was written as “Qingtai” in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, &quot;Mar Du&quot; was written as &quot;Ma Erdu&quot;, &quot;Jiang Hede&quot; was written as &quot;Hede&quot;, and so on. The translated Chinese books in Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety all were of representative. Hongwu Baoxun was a symbol of imperial power politics in the Ming Dynasty and reflected the ideas and policies of Zhu Yuanzhang, the emperor of the Ming Dynasty.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081546 殷慧珍 女==<br /> <br /> 顺治三年三月，《洪武宝训》的满文翻译完成，成为清朝入关后的首部汉籍译作。世祖对于该部译作极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王多尔衮钦命汉官代笔，以世祖名义为译作制作序文，颁行全国。世祖对明太祖推崇备至，尤其是后者制定的条例章程，认为历代贤君莫如洪武，因而本书的翻译目的性极强。<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation written by Chinese writer after the Qing Dynasty was in power. The emperor Shizu attached great importance to this translation. He not only rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed Han officals to write a preface in the name of Shizu, which was issued throughout the country. The emperor Shizu revered the emperor Taizu of Ming Dynasty, especially the regulations and articles he formulated, and believed that there were no virtuous monarchs of all dynasties like Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:17, 29 September 2021 (UTC)<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation done by Chinese translators since the Qing Dynasty was established. The Emperor Shizu attached great importance to this translation. Not only he rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed the officals of Han Dynasty to write a preface, which was issued throughout the country, in the name of Shizu. The Emperor Shizu praised the emperor Taizu of Ming Dynasty highly, especially the regulations and articles he formulated, and he believed that there were no more virtuous monarchs of all dynasties than Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:21, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081548 尹媛 女==<br /> <br /> 换言之，世祖希望借由此书的翻译，以中原汉族王朝的所谓“正统”巩固满清统治，粉饰民族征服和民族压迫。事实上，以翻译汉书，尤其是汉文典章制度书籍的翻译，作为统治的工具和手段，这一点在太宗时期即已存在。作为国家治理的重要手段，太宗不仅令达海改进老满文，而且钦定翻译了不少汉文书籍，如明太祖颁发的《大诰三编》和《三国演义》等，用作出谋划策和军事征讨的参考。<br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to deny national conquest and oppression by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As the important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and advising and military campaigns.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:44, 28 September 2021 (UTC)<br /> <br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to whitewash national conquests and oppressions by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As an important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and military campaigns.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:01, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081549 詹若萱 女==<br /> <br /> 《表忠录》同样辑自明朝嘉靖年间，实为杨继盛的两部奏疏，即《请诛贼臣疏》和《请罢马市疏》，由汪宗伊撰于明朝万历年间，属吏部传记类。顺治十三年前后，世祖降旨将杨继盛事迹写成《忠愍记》。所谓“忠愍”，即明穆宗因念及杨继盛参劾严嵩之功，誉其为“直谏诸臣之首”，而追赠给后者的谥号。<br /> The Record of Loyalty was also written from the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It belonged to official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 02:27, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081553 钟义菲 女==<br /> <br /> 《忠愍记》成书后，世祖御制《表忠录·序》以表彰杨继盛，其中写道：自古贤臣正士效力王家，率授命致身，捐生赴义。迹其所遭，若无厚幸然。<br /> After the record of Zhong Min was written, the emperor Shizu personally wrote a preface to the record of loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials have devotedly served the emperor family, sacrificing their lives for justice. From what happened, there was no luck.<br /> <br /> ==英语语言文学（英美文学） 202120081554 钟雨露 女==<br /> <br /> 而时过论定，声称振杨，及于代远风遥，流徽弥茂，留连曩迹，如遘其人。是以孟轲有言：“奋乎百世之上，百世之下闻者莫不兴起也”。……顾竭志尽忠者，人臣之谊；善善恶恶者，大道之公。<br /> <br /> As time went by, it could be determined that Yang Jisheng had great praise. As for several decades passed, the fame of him spread all around. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “ a hundred generations before, those who had been influenced by saints worked hardly. And a hundred generations after, who heard of their deeds were inspired by them.” ……..Therefore, ministers would be friendly to those who devoted themselves to the loyalty. And those who had clear love and hate would rule all under the sky when the great way prevailed. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 03:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081555 周玖 女==<br /> <br /> 循省往哲，爱结于中，诚有不能自己者也。朕万机之暇，绎载籍，每览忠孝节义之事，未尝不反复三致意焉。[ 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。]<br /> <br /> 一方面，世祖赞誉杨继盛为忠臣之典范；另一方面，世祖又斥责严嵩为逆臣，认为正是严嵩父子威福专擅，浊乱王家，致使纪纲废断。<br /> <br /> Reflecting on predecessors, despite the disloyal, the love to nation was condensed together. I was bombarded with numerous affairs. But in my spare time, I translated and recorded many books through dictation. When I read books about loyalty, I often analyzed them repeatedly to express my regard. [ Yan Chongnian: Kang Xi Shun Tianfu, Beijing: China Publishing House, 2009, Page 482. ]<br /> On the one hand, the emperor Shizu acclaimed Yang Jisheng as the paragon of loyal minister. On the other hand, he denounced Yan Song as a traitor, and believing the fact that Yan Song and his son misused their authorities to domineer and disturb the loyal family so that the law and regulations became slacked.<br /> <br /> ==外国语言学及应用语言学 202120081480 陈湘琼 女==<br /> <br /> 世祖敕令翻译此书，目的是为了激励官员学做忠谏之臣，劝勉意味浓厚。毋庸置疑，世祖时期的汉籍翻译秉承的原则也是“实用主义”原则，这一点太祖、太宗时期的汉籍翻译并无本质区别。例如，世祖敕译《诗经》，即有显著的现实意义与政治考量。<br /> <br /> The Emperor Shunzhi commanded to translate this book for the purpose that officials could be encouraged to become people who dare to tell the truth and give right suggestions to the emperor, which had persuasive and warning meanings by itself.(*…this book to encourage officials to tell the truth and put forward reasonable suggestions, which was of great persuasive meaning. --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:58, 29 September 2021 (UTC))In this period, translation of books from Han dynasty was in fact abiding to the “utilization”(*utilitarianism --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]])) principle, which had no difference to translations in the period of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”.<br /> <br /> ==外国语言学及应用语言学 202120081492 黄逸妍 女==<br /> <br /> 《清实录·世祖章皇帝实录》中说，顺治十年二月，“上幸内院，披阅翻译《五经》，谕诸臣曰：‘天德王道，备载于书，真万世不易之理也’”。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。]可见，世祖饬令翻译《诗经》之时，其它各经的翻译也在进行，但《五经》中仅有《诗经》一部付梓。《诗经》译毕，世祖也为其御制序文，认为该部作品能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。<br /> <br /> According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, &quot;After reading the Five Classics in palace, the emperor contended that morals and natural laws are recorded in these books in extenso, which are tough to reach.&quot; [Revised by Eertai: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It was clear that the translating of other classics was also proceeding when the emperor Shizu commanded the translation of The Book of Songs while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and remained steadfast in the belief that that work helped to behave with propriety and righteousness. &quot;The book can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.<br /> --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:44, 29 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081513 马新 女==<br /> <br /> 更可以敦厚人伦，端正教化。”[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。]<br /> <br /> 从“教化”的角度思考《诗经》的翻译，既是世祖本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种调整。正如顺治九年进士、刑科给事中阿什坦指出的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> &quot;It could also give depth to moral relations, straighten out educational ideas and transform people.&quot; [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]<br /> <br /> Thinking about the translation of The Book of Songs from the &quot;Teaching&quot; perspectives is not only the personal understanding of Qingshizhu Emperor himself but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, the scholars should aspire to be saints and focus on classical and historical books.<br /> <br /> This is the homework of Ma Xin 马新 21级 语言学--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:34, 28 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081518 秦建安 女==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> Besides, there is no beneficial words in assorted books which should not be allowed to be published and be viewed.(So they shouldn't be allowed to be published and viewed--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:26, 29 September 2021 (UTC)) Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.<br /> <br /> ==外国语言学及应用语言学 202120081522 孙雅诗 女==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。]<br /> <br /> 阿什坦的奏章开宗明义，指出读书必以经史为要，必须摒弃杂书，尤其是污言秽语之书，以免贾祸人心。为此，他奏请皇帝对旗人读书严加限制，要求嗣后翻译书籍也应针对“关圣贤义理，古今治乱之书”，对于其它书籍则“概为禁饬，不许翻译”。[ 同上。]<br /> <br /> What's more,there are many sages and wisdom need to be researched.We are afraid that we don't have enough time to do it in details day by day.So why do we waste our time translating those things?[Revised by Eertai ect.,proofread by Li Xun，Zhao De ect.:''Baqitongzhi·chuji'',Changchun:Northeast Normal University Press,1989,p.5339.]<br /> <br /> The advice of Ashitan is very clear from the very begining--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:33, 28 September 2021 (UTC),which points that reading should focus on the Confusion classic and history --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:39, 28 September 2021 (UTC)and abandon those irrelevant books,especially those of dirty words,to get people rid of the obscene thoughts.In order to do this,he advised the emperor be more strict with the Qi people's readings.flag people's learning.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:30, 28 September 2021 (UTC)And he also required his offspring translate books about sages,principles and those can help to govern the society.Besides these books,other books are all forbidden and mustn't be translated.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 11:44, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081530 吴映红 女==<br /> <br /> 这一观点既是他翻译《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》、《太公家教》的原则与标准，也是太祖朝以来一以贯之的译书宗旨。<br /> <br /> 五 汉籍（书）翻译的文化沟通意涵<br /> <br /> 清初的汉书翻译主要由两部分人员构成：兼通满、汉的旗人（满洲、蒙古、汉军），以及八旗文科举中的举人、进士及第者，特别是顺治朝以来从新科进士中拣选出来学习满文的汉籍士子。<br /> The opinion is not only the principle and standard of his translation about ‘’University‘’, ‘’the doctrine of the mean‘’,‘ ‘’ the book of filial piety‘’, ‘’the general theory of pan (Tongjian) ‘’and ‘’Taigong family education‘’, but also the consistent purpose of translation from the Taizu Dynasty. <br /> FIFTH Cultural communication of Han nationality.<br /> 《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)<br /> In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.<br /> <br /> ==日语语言文学 202120081560 朱壬铎 男==<br /> <br /> 这些人员既是翻译专才，又是文化接触与交流的实践者，代表了满洲统治阶级想要与汉族之间进行文化沟通的意愿。如顺治六年四月，礼科给事中姚文然以“以满汉同心合力为念。窃思满汉一家，咸思报主”为由，奏请从新科进士内广选庶吉士，令其肄习清书，待精熟之后即授以科、道等官。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。]顺治十年，世祖降旨，对此前所选三科庶吉士进行考试，从中选取“通满洲文义者三人”，“以应升之缺用”，并选取“其次可造者十二人”，“仍照原衔，责令勉力学习，俟再试分别。”[ 同上，第7-8页。]<br /> <br /> These persons are not only experts in translation,but also practicer in cultral contact and communication,which represented the will,which is to cultrally communicate with the Han people,of the ruling class of Manchu.<br /> <br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspectorof the department of rites,with the reason that &quot;with the purpose that is combining the Man ethnic and the Han ethnic,I secretly came up with an idea about the Man-Han family but with my whole life for the emperor&quot;,made a request that is to widely select Shujishi from newly selected Jinshi and order them to sutdy the books of Qing Dynasty to get well-learned then teach the bureaucrats from other departments and circuits.[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> <br /> In the tenth year of Shunzhi,Shizong emperor declared an imperial order about examining the selected Shujishi from all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.7-8]<br /> --[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 02:47, 29 September 2021 (UTC)<br /> <br /> These person are not only experts in translation,but also practicers in cultural contact and communication. They represent the will to culturally communicate with the Han people,of the ruling class of Manchu.<br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspector of the Department of Rites,with the reason that &quot;with the purpose that is combining the Manchu and the Han ethnic,I think both Manchu and Han should hold the thought to requite favours to the emperor,made a request to widely select Hanlin bachelor from newly selected Jinshi(a successful candidate in the highest imperial examinations) and order them to sutdy the books of Qing Dynasty to get well-learned then grant them official positions.[E Ertai et al.write by imperial command:Veritable Records of <br /> Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> In the tenth year of Shunzhi, the emperor declared an imperial order about examining the selected Han bachelor of all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[Idem, p.7-8]<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:10, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081477 蔡珠凤 女==<br /> <br /> 雍、乾、嘉年间，从新科进士中选取习满文者的做法得到延续，但每次选取者人数不一，整体上渐呈下降之势，至道光二十年前后废止，为汉书的满文翻译提供了人力来源，同时也为沟通满、汉两族文化提供了桥梁。<br /> <br /> 事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，遂敕达海等翻译汉书，使“满洲臣民未习汉文者，亦能兼通汉书”，而太宗自己也以它们作为“临政规范”，学习汉族的国家治理模式。[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。]顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖又以它们作为倡导礼义教化的工具，希望通过此举使“满洲人知崇正学、尚经术”，令“邪说不得行”，而“风俗丕变”。[ 同上。]<br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars continued, but the number of candidates selected each time varied, and the overall trend gradually decreased. It was abolished around the 20th year of Dao Guang, which not only provided a source of manpower resources for Manchu translation of Hanshu, but also provided a bridge for communication between Manchu and Han cultures.<br /> In fact, as early as the Taizong period, because the Manchus still lived outside the frontier fortress, did not know Chinese characters and did not know about the regime, they ordered Dahai and other people to translate Chinese books, so that &quot;Manchus who did not learn Chinese could also understand the contents of Chinese books&quot;, and Taizong himself used them as &quot;administration norms&quot; to learn the national governance model of the Han nationality. [Writed by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] during the reign of Shunzhi, after Ashitan translated the 《University》《Moderate》and other books, Shizu used them as a tool to advocate etiquette and righteousness education, hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; And &quot;Customs change&quot;. [ibid.]<br /> <br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars was continued, but the number of candidates selected each time varied, and the overall trend gradually tended to decrease. It was abolished around the second decade of Dao Guang, which not only provided human resources for Manchu translation of the Han books, but also builded the bridge of cultural communication between Manchu and Han.<br /> In fact, as early as the the Emperor Taizong period, because the Manchu who still lived outside shanhaiguan pass, did not know Chinese characters and the regime,Taizong ordered Dahai and others to translate the Han books, so that &quot;Manchus who did not learn Chinese could also understand the Han books&quot;, and Taizong himself also used them as &quot; the administration norms&quot; to learn the national governance model of the Han nationality. [Written by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] During the reign of Shunzhi, after Ashitan translated the &quot;University&quot;&quot;Moderate&quot;and other books,Hong Taiji used them as the tool to advocate confucian code of ethics , hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; and &quot;Customs change&quot;. [ibid.]--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 02:40, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081486 付诗雨 女==<br /> <br /> 显然，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无，即便是《诗经》中提到的各种花草树木、鸟兽虫鱼，也对拓展满人见闻甚有助益。[ 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。]有清一代，并非只有官方组织汉书的翻译，私人译书也很盛行。但官方译书与私人译书不同，无论是在译书的取材上，还是在译书的组织管理上，抑或是译书的颁行上，都有其特殊的考量。<br /> Obviously,the translation and printing of the classics and history of Han are conductive to correcting the humanity and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in &quot;the Book of Songs&quot;, also contribute to enrich their knowledge.[Ye Gaoshu:&quot;Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as example&quot;,&quot;The Histotrical Journal of National Taiwan Normal University<br /> &quot;1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials of translation, the organization and management of the translation, or the publishment of the translation.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:16, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081559 周小雪 女==<br /> <br /> 即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了严肃的兵法与战略意义。以满文遍译汉书，尤其是经、史、子、集等书，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过汉籍的翻译“研究微言，讲求古义”，进行文化沟通。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。]藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，并实现“治统”与“道统”的和谐统一。<br /> Even popular literature such as The History of the Three Kingdoms was given serious military and strategic significance when translated into Manchu script. The purpose of translating Chinese books with Manchu script ,especially Canon ,History,Philosophy and Literature such book is not to show the superiority of the Manchu language system,but to show the confucian classics。Through the translation of Chinese classics ,study small points ,emphasize the ancient significance and carry out cultural communication.Ye Gaoshu.Cultural Policy in the early Qing Dynasty.Taipei:Rice Village Press,2002,p.91.Through the translation of Chinese classics,Manchu rulers not only understood the Han culture,but also gained important experience of controlling the Han people in the process of contact and learning,so that Manchu regime gradually transformed into central plains regime in nature and realized the unity of regnant orthodoxy and confucian orthodoxy.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)Modifying canon, history, philosophy and literature to Confusion classics, history, pre Qin hundred works, religion and classical writings.因为经：经书，是指儒家经典著作；史：史书，即正史；子：先秦百家著作，宗教；集：文集，即诗词汇编。泛指我国古代典籍。Canon, history, philosophy and literature did not express the exact meaning.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)&quot;表章经学，天下从风”The first half of the sentence is not translated accuratelyand the second half of the sentence has not been translated，so I think it should be translated into &quot;Commend Confucian classics and let people all over the world follow&quot;<br /> <br /> ==日语语言文学 202120081562 邹岳丽 女==<br /> <br /> 结语<br /> 清初之际，虽然国家尚未实现从“征服王朝”向“中原王朝”的转变，但统治者在致力于武力开拓的同时，也开始关注文化活动。一方面，统治者念念不忘“国语骑射”的满洲旧制，将其视作立国精神；另一方面，又积极组织汉书翻译，倡导汉文化精神，从中原儒学中探求君主治术，构建国家的治统与道统。汉书翻译不仅让统治者得以接触汉族思想精粹和政治观念，而且让其在了解汉文经典与汉族文化的过程中，学习历代帝王的执政得失，以及古往今来的兴废事迹，从中汲取治国经验。<br /> Conclusion At the beginning of the Qing Dynasty, although the country has not yet realized the transformation from &quot;conquering Dynasty&quot; to &quot;Central Plains Dynasty&quot;，however, while the rulers were committed to the development of force, they also began to pay attention to cultural activities. On the one hand, the rulers never forget the old Manchu system of &quot;national language riding and shooting&quot; and regarded it as the spirit of founding the country;On the other hand, --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)he actively organized the translation of Chinese calligraphy, advocated the spirit of Chinese culture, explored the rule of monarchy from the Confucianism of the Central Plains, and constructed the rule and orthodoxy of the country.Chinese translation not only allows the rulers to get in touch with the <br /> ideological essence and political concepts of the Han nationality, but also allows them to learn from the ruling gains and losses of emperors and the rise and fall deeds from ancient to modern times in the process of understanding Chinese classics and Han<br /> culture, so as to learn from the experience of governing the country. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)from the experience of governing the country. “here the preposition from should be deleted--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)<br /> <br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC) ( here &quot;he&quot; is not consistant with the subjective &quot;the rulers&quot;, so &quot;he&quot; should be changed in to &quot;they&quot; )<br /> <br /> ==国别 202120081478 曾俊霖 男==<br /> <br /> 概言之，汉书的翻译既匡扶了社稷，又教化了臣民，令满、汉文化之间的交流得以开启并加深。虽然清初三朝期间，汉书翻译的规模不一，统治者对于汉族文化的具体态度存在差异，但翻译的原则与标准基本未变，那便是以文治教化和典章制度为主，通过翻译汉族典籍，凝聚符合国家需求的集体价值观，并将汉族传统文化落实为国家治理的大政方针，实现兴文教、崇经术、开太平的治国理念。<br /> <br /> In short, the translation of books of Han nationality not only helped the whole country, but also educated his people so that the cultural exchange between Manchu and Han can be opened and deepened. During the three dynasties of the early Qing Dynasty, the scale of books of Han nationality translation was different, and the rulers' specific attitudes towards Han culture were different, but the principles and standards of translation remained basically unchanged, which focused on cultural education and the system of laws and regulations, condensed the collective values in line with the national needs through the translation of Han classics, and implemened the Han traditional culture as the major policy of national governance, realized the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> In short, the translation of Books of Han not only gave great help to the whole country, but also educated its(the Qing Dynasty) people so that it began and then deepened the cultural exchange between Manchu and Han. During the first three emperors' rulings of the early Qing Dynasty, though the scales of translation was different, and the rulers' specific attitudes towards Han culture differed from each other, the principles and standards of translation remained basically unchanged, that is to say, it will focus on cultural education and the system of laws and regulations, condense the collective values in line with the national needs through the translation of Han classics, and implement the Han traditional culture as the major policy of national governance to realize the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> ==国别 202120081493 黄柱梁 男==<br /> Footnotes and References<br /> <br /> 1 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。<br /> <br /> 2 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。<br /> <br /> 3 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。<br /> <br /> 4 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 5 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。<br /> <br /> 6 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。<br /> <br /> 1. Yang Jialuo, History of the Jin Dynasty(1115-1234), Taipei, Dingwen Book Company, 1985, pp.1684.<br /> <br /> 2. Ming Zhu et al. (compiled under the order of Emperor Kangxi ), the Imperial Archives of Emperor Taichu(1559-1626, posthumous titled Gao Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1986, pp.2. <br /> <br /> 3. The First Historical Archives of China, Translated and Noted by the Institute of History in Chinese Academy of Social Sciences, Old Documents of Manchu Script, Peking, Zhonghua Book Company, 1990, pp.1196.<br /> <br /> 4. E Ertai et al. (compiled under the order of Emperor Yongzheng ), the Imperial Archives of Emperor Taizong(1592-1643, posthumous titled Wen Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1985, pp.13.<br /> <br /> 5. Proofread by Wang Zhongshan, Biographies of the Qing Dynasty, Peking, Zhonghua Book Company, 1987, pp.187.<br /> <br /> 6. Committee of National History Compilation, the Imperial Archives of Joseon Dynasty, Seoul, Committee of National History Compilation, 1973, pp.38.<br /> <br /> ==国别 202120081507 刘薇 女==<br /> 7 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。<br /> <br /> 8 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。<br /> <br /> 9 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。<br /> <br /> 10 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 11 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。<br /> <br /> 12 同上，第2页。<br /> <br /> 7 National History Compilation Committee, Record of the Korean Dynasty, Seoul: National History Compilation Committee, 1973, p.62.<br /> 8 Ye Gaoshu, cultural policy in the early Qing Dynasty, Taipei: Daoxiang press, 2002, p.58.<br /> 9 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.10.<br /> 10 Luo Zhenyu, Collections of secretary's memorial to the throne during the reign of Tencong, Beijing: Renmin University of China Press, 1989, p.2.<br /> 11 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.14.<br /> 15 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.2. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:23, 28 September 2021 (UTC)Liu wei<br /> <br /> ==国别 202120081537 颜莉莉 女==<br /> 13 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。<br /> <br /> 14 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 15 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 16 同上，第82页。<br /> <br /> 17 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。<br /> <br /> 18 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。<br /> <br /> 13th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, pp.24-25,115.<br /> <br /> 14th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9<br /> <br /> 15th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, p.2<br /> <br /> 16th. Idem<br /> <br /> 17th. Qing emperor Gaozong ordered to write: ''General spectrum of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10<br /> <br /> 18th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16<br /> <br /> ==国别 202120081538 颜子涵 女==<br /> 19 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 20 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。<br /> <br /> 21 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。<br /> <br /> 22 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 23 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。<br /> <br /> 24 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。<br /> <br /> 19. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1989, pp.13.<br /> <br /> 20. Editor of China's First Historical Archives: ''Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty'', Beijing: Guangming Daily Press, 1989, pp.80.<br /> <br /> 21. Yan Chongnian made proofreading: ''Kangxi Shuntian Fuzhi'', Beijing: China Book Company, 2009, pp.482.<br /> <br /> 22. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company ,1989,pp.9.<br /> <br /> 23.Kao-Shu Yeh, ''Cultural policy in the early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.<br /> <br /> 24. Ortai and some people compiled，Li Wei, Zhao Degui and others proofread: ''Journal of the eight banners •First Episode'', Changchun: Northeast Normal University Press, 1989, pp. 5339.<br /> <br /> ==国别 202120081540 阳佳颖 女==<br /> 25 同上。<br /> <br /> 26 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。<br /> <br /> 27 同上，第7-8页。<br /> <br /> 28 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。<br /> <br /> 29 同上。<br /> <br /> 30 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。<br /> <br /> 31 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。<br /> <br /> [25] Idem<br /> <br /> [26] E,Ertai et al. (eds. under the order of the Emperor). ''Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty'', Beijing:Zhonghua Book Company,1985,p.11.<br /> <br /> [27] Idem,pp.7-8.<br /> <br /> [28] E,Ertai et al.(eds.), Li,Xun&amp;Zhao Degui et al.(proofread). ''The First Collectanea in Ba Qi Tong Zhi'', Changchun:Northeast Normal University Press,1989, p.5325.<br /> <br /> [29] Idem<br /> <br /> [30] Ye,Gaoshu. “The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan”.''Historical Inquiry of the National Taiwan Normal University'',no.20(1992).<br /> <br /> [31] Ye,Gaoshu. ''The Cultural Policies of the Early Qing Dynasty''. Taipei:Daoxiang Press,2002,p.91.<br /> <br /> =Hongloumeng=<br /> HERE STARTS A NEW TRANSLATION: REST OF CHAPTER 19 OF HONGLOUMENG<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] etc.<br /> <br /> ==国别 202120081544 叶维杰 男==<br /> <br /> 第十九回 ... 这些丫头们明知宝玉不讲究这些；二则李嬷嬷已是告老解事出去的了，如今管不着他们：因此只顾玩笑，并不理他。那李嬷嬷还只管问：“宝玉如今一顿吃多少饭？什么时候睡觉？”丫头们总胡乱答应。有的说：“好个讨厌的老货！” 李嬷嬷又问道：“这盖碗里是酪，怎么不送给我吃？”说毕，拿起就吃。一个丫头道：“快别动，那是说了给袭人留着的，回来又惹气了。你老人家自己承认，别带累我们受气。”李嬷嬷听了，又气又愧，便说道：“我不信他这么坏了肠子。别说我吃了一碗牛奶，就是再比这个值钱的，也是应该的。难道待袭人比我还重？难道他不想想怎么长大了？我的血变了奶，吃的长这么大，如今我吃他碗牛奶，他就生气了？我偏吃了，看他怎么着！你们看袭人不知怎么样，那是我手里调理出来的毛丫头，什么阿物儿！”一面说，一面赌气把酪全吃了。<br /> <br /> Chapter XIX...These girls' busy joking with each other and not much cared about Nanny Li as they previously knew Pao'yue was not particular about these, and there's no room left for Nanny Li to discipline them for she's already be dismissed. While Nanny Li kept asking:“ How's Pao-yue's appetite these day? And the time he make rest?” Always with so less careness girls reply. Some complained:“Aye! Such an old nosy lady!” Still Nanny Li asked：“A bowl of cheeze here! Why don't you bring it to me?”Then she directly grabbed some to her mouth. One girl hurriedly said:“Quit it! That's what Pao'yue reserved for Xiren! You take the blame yourself if he gets discontented, don't get us involved.” Angry but ashamed also Nanny Li went, and said:“I don't believe it！I even deserve something more valuable, let alone a bowl of milk! Is Xi'ren more important than me? Pao'yue can't be this heartless! Think about it, I myself raised him up this good step by step heart and soul with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he did! And Xi'ren? I taught her everything! Mad at me? Don't be ridiculous!”Nagging, Nanny Li emptied the whole bowl.<br /> <br /> ==国别 202120081551 张扬 男==<br /> <br /> 又一个丫头笑道：“他们不会说话，怨不得你老人家生气。宝玉还送东西给你老人家去，岂有为这个不自在的？”李嬷嬷道：“你也不必装狐媚子哄我，打量上次为茶撵茜雪的事我不知道呢！明儿有了不是，我再来领。”说着，赌气去了。<br /> 少时，宝玉回来，命人去接袭人。只见晴雯躺在床上不动，宝玉因问：“可是病了？还是输了呢？”秋纹道：“他倒是赢的，谁知李老太太来了，混输了，他气的睡去了。”宝玉笑道：“你们别和他一般见识，由他去就是了。”<br /> 说着，袭人已来，彼此相见。袭人又问宝玉何处吃饭，多早晚回来；又代母、妹问诸同伴姊妹好。一时换衣卸妆。宝玉命取酥酪来，丫鬟们回说：“李奶奶吃了。”宝玉才要说话，袭人便忙笑说道：“原来留的是这个，多谢费心。前儿我因为好吃，吃多了，好肚子疼，闹的吐了，才好了。他吃了倒好，搁在这里白糟蹋了。我只想风干栗子吃，你替我剥栗子，我去铺炕。”<br /> <br /> ==国别 202020080595 陈静 女==<br /> <br /> 宝玉听了，信以为真，方把酥酪丢开，取了栗子来，自向灯下检剥。一面见众人不在房中，乃笑问袭人道：“今儿那个穿红的是你什么人？”袭人道：“那是我两姨姐姐。”宝玉听了，赞叹了两声。袭人道：“叹什么？我知道你心里的缘故，想是说他那里配穿红的？”宝玉笑道：“不是，不是。那样的人不配穿红的，谁还敢穿？我因为见他实在好的很，怎么也得他在咱们家就好了。”袭人冷笑道：“我一个人是奴才命罢了，难道连我的亲戚都是奴才命不成，定还要拣实在好的丫头才往你们家来？”宝玉听了，忙笑道：“你又多心了。我说往咱们家来，必定是奴才不成，说亲戚就使不得？”袭人道：“那也般配不上。”<br /> 宝玉便不肯再说，只是剥栗子。袭人笑道：“怎么不言语了？想是我才冒撞冲犯了你？明儿赌气花几两银子，买进他们来就是了。”<br /> 宝玉笑道：“你说的话，怎么叫人答言呢？我不过是赞他好，正配生在这深宅大院里，没的我们这宗浊物倒生在这里。”<br /> Hearing this, Master Bao fell for it and throw the curds away, taking some chestnuts and then peeling them under the lantern. Finding others not in the room except Aroma, Master quipped: “Who is the the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know it is because they could not wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons doesn't deserve it? I just admire them and hope if they can stay in our home.” Aroma sneered, “I am just a slave. So all of my families are slaves and we should pick up the best girls to be slaves in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the slave but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they should be in such circumstance where the persons like me live”<br /> <br /> ==翻译学 202120081481 陈心怡 女==<br /> <br /> 袭人道：“他虽没这样造化，倒也是娇生惯养的，我姨父、姨娘的宝贝儿似的。如今十七岁，各样的嫁妆都齐备了，明年就出嫁。”宝玉听了“出嫁”二字，不禁又嗐了两声。正不自在，又听袭人叹道：“我这几年，姊妹们都不大见；如今我要回去了，他们又都去了。”<br /> 宝玉听这话里有文章，不觉吃了一惊，忙扔下栗子，问道：“怎么着，你如今要回去？”袭人道：“我今儿听见我妈和哥哥商量，教我再耐一年，明年他们上来，就赎出我去呢。”宝玉听了这话，越发忙了，因问：“为什么赎你呢？”袭人道：“这话奇了。我又比不得是这里的家生子儿，我们一家子都在别处，独我一个人在这里，怎么是个了局呢？”宝玉道：“我不叫你去，也难哪。”袭人道：“从来没这个理。就是朝廷宫里，也有定例：几年一挑，几年一放，没有长远留下人的理，别说你们家。” 宝玉想一想，果然有理。又道：“老太太要不放你呢？”<br /> Aroma said, “Although she has few achievements, she is pampered and the apple of my uncle’s, aunt’s eyes. She is now 17. Since all kinds of dowries had been prepared, she could get married next year. ” Hearing “get married”, Master Bao signed spontaneously. He was still ill at ease and then heard Aroma said, “I have rarely met with my sisters in the past few years. Now I’m going back, however, they came.”Master Bao thought that there’s more to it than what is said. He was amazed, threw chestnuts at once and asked, “what’s wrong? You are going back now?” Aroma said, “I heard my mother and brother talking about it today. They want me to remain patient for another year and they will come here to redeem me next year. ” Master Bao heard it, felt anxious and asked, “Why they want to redeem you?” Aroma said, “What you said is pretty strange. I’m not a daughter of maids here. My family is elsewhere, and I’m the only one here. How can it be like this?” Master Bao said, “I’m afraid I can’t let you go.” Aroma said, “It makes no sense. There are routines even in the imperial palace: palace maids are selected once every few years and then set free. There is no reason to keep a person for a long time in the imperial palace, let alone in your house.” Master Bao thought about it for a while and thought it made sense. Then he said, “What if my grandmothers doesn’t let you go?”<br /> <br /> ==翻译学 202120081487 高蜜 女==<br /> <br /> 袭人道：“为什么不放呢？我果然是个难得的，或者感动了老太太、太太，不肯放我出去，再多给我们家几两银子留下，也还有的；其实我又不过是个最平常的人，比我强的多而且多。我从小儿跟着老太太，先伏侍了史大姑娘几年，这会子又伏侍了你几年。我们家要来赎我，正是该叫去的，只怕连身价不要，就开恩放我去呢。要说为伏侍的你好，不叫我去，断然没有的事。那伏侍的好，是分内应当的，不是什么奇功；我去了，仍旧又有好的了，不是没了我就使不得的。”<br /> 宝玉听了这些话，竟是有去的理，无留的理，心里越发急了。因又道：“虽然如此说，我只一心要留下你，不怕老太太不和你母亲说，多多给你母亲些银子，他也不好意思接你了。”<br /> 袭人道：“我妈自然不敢强：且慢说和他好说，又多给银子；就便不好好和他说，一个钱也不给，安心要强留下我，他也不敢不依。但只是咱们家从没干过这倚势仗贵霸道的事。这比不得别的东西，因为喜欢，加十倍利，弄了来给你，那卖的人不吃亏，就可以行得的；如今无故平空留下我，于你又无益，反教我们骨肉分离，这件事，老太太、太太肯行吗？”<br /> <br /> Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I am a most ordinary person. A whole lot people are better than me. Bought in by Grandma Merchant since I was a child, I had served Lady History for the first several years, and these several years I have been serving you. Now my family are about to pay the ransom. When I ask for a leave, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have served you well. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good servants who will take my place when I leave.” Hearing that, Precious Jade Merchant became all the more anxious because she had a reason to leave and no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I wish Grandma Merchant to talk to your mother and give her a lot more money so that she has no reason to come and take you home. Aroma replied, “My mother certainly dares not to ask for my leaving, not to mention that you talked to her in a mild and polite way and gave her extra money. Even if you forced her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my mother. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 16:09, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081489 何芩 女==<br /> <br /> 宝玉听了，思忖半晌，乃说道：“依你说来说去，是去定了？”袭人道：“去定了。”宝玉听了，自思道：“谁知这样一个人，这样薄情无义呢！”乃叹道：“早知道都是要去的，我就不该弄了来，临了剩我一个孤鬼儿。”说着，便赌气上床睡了。原来袭人在家，听见他母、兄要赎他回去，他就说：“至死也不回去。”又说：“当日原是你们没饭吃，就剩了我还值几两银子，要不叫你们卖，没有个看着老子娘饿死的理；如今幸而卖到这个地方儿，吃穿和主子一样，又不朝打暮骂。况如今爹虽没了，你们却又整理的家成业就，复了元气；若果然还艰难，把我赎出来，再多掏摸几个钱，也还罢了。其实又不难了，这会子又赎我做什么？权当我死了，再不必起赎我的念头了。”因此哭了一阵。他母、兄见他这般坚执，自然必不出来的了；况且原是卖倒的死契。明仗着贾宅是慈善宽厚人家儿，不过求求，只怕连身价银一并赏了，还是有的事呢。<br /> <br /> After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “I have to.” Aroma confirmed. Hearing this, Precious Jade thought to himself, “Who knows how heartless you are.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother wanted to redeem her back. “I won’t go back until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have recollected yourselves and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t ever think about it! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for her to leave the Merchant’s, besides, it was a sold-out death indenture. In fact, it was not impossible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:03, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081499 李双 女==<br /> <br /> 二则，贾府中从不曾作践下人，只有恩多威少的；且凡老少房中所有亲侍的女孩子们，更比待家下众人不同，平常寒薄人家的女孩儿也不能那么尊重。因此他母子两个就死心不赎了。<br /> 次后忽然宝玉去了，他两个又是那个光景儿，母子二人心中更明白了，越发一块石头落了地，而且是意外之想，彼此放心，再无别意了。<br /> 且说袭人自幼儿见宝玉性格异常，其淘气憨顽出于众小儿之外，更有几件千奇百怪、口不能言的毛病儿。近来仗着祖母溺爱，父母亦不能十分严紧拘管，更觉放纵弛荡，任情恣性，最不喜务正。每欲劝时，谅不能听。今日可巧有赎身之论，故先用骗词以探其情，以压其气，然后好下箴规。今见宝玉默默睡去，知其情有不忍，气已馁堕。自己原不想栗子吃，只因怕为酥酪生事，又像那茜雪之茶，是以假要栗子为由，混过宝玉不提就完了。<br /> What’s more, the Merchant’s was very good to the servants, and never treated them cruelly. All the girls who served the old or the young received more respect than the others, even more than the girls who lived in poor families. Consequently Aroma’s mother and brother made their minds not to redeem her. Later the sudden arrival of Precious Jade and his meeting with Aroma still further reassured them and put down their stone in heart. The unexpected situation dispelled their other thoughts. When Precious Jade Merchant was young, Aroma found that he was different from ordinary children and that he was naughtier and had some foibles which can’t be told to others. Recently, because Grandma Merchant spoiled Precious Jade too much, his parents couldn’t discipline him too. He was therefore more indulgent and willful, and hated doing the right thing. Whenever others persuaded him, he was stubborn. Today it happened to talk about redemption, so Aroma deliberately lied to Precious Jade to test his attitude and to restrain his anger, and then made the rules. She saw Precious Jade go to sleep silently. She knew the truth, therefore she couldn’t help feeling some guilt, and her anger also subsided. Aroma hadn’t wanted to eat the chestnuts, but was just afraid of the problems that would result from the milk, just like Snow Alizarin’s tea. For this reason, she tricked Precious Jade into not mentioning milk by pretending she wanted to eat chestnuts.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 04:50, 29 September 2021 (UTC)<br /> <br /> ==翻译学 202120081506 刘胜楠 女==<br /> <br /> 于是命小丫头子们将栗子拿去吃了，自己来推宝玉，只见宝玉泪痕满面。<br /> 袭人便笑道：“这有什么伤心的？你果然留我，我自然不肯出去。”宝玉见这话头儿活动了，便道：“你说说，我还要怎么留你？我自己也难说了。”<br /> 袭人笑道：“咱们两个的好，是不用说了。但你要安心留我，不在这上头。我另说出三件事来，你果然依了，那就是真心留我了；刀搁在脖子上，我也不出去了。”<br /> 宝玉忙笑道：“你说那几件？我都依你。好姐姐，好亲姐姐，别说两三件，就是两三百件，我也依的。只求你们看守着我，等我有一日化成了飞灰，——飞灰还不好，灰还有形有迹，还有知识的。——等我化成一股轻烟，风一吹就散了的时候儿，你们也管不得我，我也顾不得你们了，凭你们爱那里去，那里去就完了。”<br /> Xi Ren thereupon gave the chestnuts to the other maids and nudged Baoyu gently. She found his face is tear-strained .<br /> “Why you so sad about that?”she cajoled . “If you really want me to remind in Jia’s mansion, I won’t leave naturally.” Reading between the lines, Baoyu quickly replied , “Just tell me what I can do to keep you. I don't know.” <br /> She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I‘ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.” Baoyu merrily said, “Well, what are these three conditions? I will agree them all, dear sister, my nice sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to watch over me, and l will not be able to care about you. I will let you go wherever you please as well.”--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 04:48, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120021494 金晓童 女==<br /> <br /> 急的袭人忙捂他的嘴道：“好爷，我正为劝你这些个，更说的狠了。”宝玉忙说道：“再不说这话了。”袭人道：“这是头一件要改的。”宝玉道：“改了，再说你就拧嘴。还有什么？”<br /> 袭人道：“第二件，你真爱念书也罢，假爱也罢，只在老爷跟前，或在别人跟前，你别只管嘴里混批，只作出个爱念书的样儿来，也叫老爷少生点儿气，在人跟前也好说嘴。老爷心里想着：我家代代念书，只从有了你，不承望不但不爱念书(已经他心里又气又恼了)，而且背前面后混批评：凡读书上进的人，你就起个外号儿，叫人家‘禄蠹’；又说只除了什么‘明明德’外就没书了，都是前人自己混编纂出来的。这些话，你怎么怨得老爷不气，不时时刻刻的要打你呢？”<br /> 宝玉笑道：“再不说了。那是我小时候儿不知天多高地多厚，信口胡说的，如今再不敢说了。还有什么呢？”<br /> Xiren covered his mouth in a hurry and said:&quot;my dear lord, I'm trying to persuade you, but you said these even harder.&quot; Baoyu quickly said:&quot;I will not say these again.&quot;&quot;This is the first thing you need to change.&quot;Xiren replied.Baoyu said:&quot;OK,if I say it again,you can twist my mouth.Anything else?＂<br /> Xiren said:” The second thing, whether you like studying or not, except for nonsense you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk. Milord will say to himself:“Everyone in my family have studied from generation to generation except you. And I can’t imagine that not only do you hate reading(already he was angry and bitter), but also making criticism everywhere----if someone are motivated and love reading, you will call him ‘greedy man’; or you will say every book is fabricated but ‘li Ji’. ” Because of these above, why did you complain that milord are usually annoyed and beat your ass?” “I will never be like that before. When I was a kid, I didn’t understand bragging and talk whatever I want. My dare not say now, and what else?” BaoYu said with a smile.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:49, 28 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081504 李怡 女==<br /> <br /> 袭人道：“再不许谤僧毁道的了。还有更要紧的一件事：再不许弄花儿，弄粉儿，偷着吃人嘴上擦的胭脂和那个爱红的毛病儿了。”宝玉道：“都改，都改。再有什么，快说罢。”<br /> 袭人道：“也没有了，只是百事检点些，不任意任性的就是了。你要果然都依了，就拿八人轿也抬不出我去了。”宝玉笑道：“你在这里长远了，不怕没八人轿你坐。”袭人冷笑道：“这我可不稀罕的！有那个福气，没有那个道理，纵坐了也没趣儿。”<br /> 二人正说着，只见秋纹走进来说：“三更天了，该睡了。方才老太太打发嬷嬷来问，我答应睡了。”宝玉命取表来看时，果然针已指到子初二刻了。方从新盥漱，宽衣安歇，不在话下。<br /> 至次日清晨，袭人起来，便觉身体发重，头疼目胀，四肢火热。先时还扎挣的住，次后挨不住，只要睡，因而和衣躺在炕上。<br /> Xi Ren said :Stop denigrating monks and dhamma.There is a more important things ; no more indulging in flowers and rouge and powder,no more touching lipstick on other people's lips secretly ,and give up the habit of applying makeup.Bao Yu said : i will change it all .And anything else ? Xi Ren said : Nothing,you must be careful of everything and stop being capricious. If you change them all, I won't leave even if you lift me in a huge Jiao. Bao Yu laughed and said : If you stay here long enough, you'll be able to ride in a big Jiao. Xi Ren sneered and said :I don't desire it, and even if I were lucky enough to ride in the big Jiao, it would be against the rules and boring.<br /> While the two were talking, Xi Ren came in and said : It's early in the morning and it's time to go to bed. Lady Dowager sent her maid to ask after you, and I said you were asleep.Bao Yu took a watch and checked the time, and it was already midnight, he cleaned up again and then undressed and went to bed and stopped talking.<br /> When Xi Ren got up early the next morning, she felt heavy and dizzy,and she felt her body was burning. At first she managed to stand up, then she couldn't hold on and felt sleepy, and finally she lay down in bed with her clothes on.<br /> <br /> ==法语语言文学 202120081517 彭瑞雪 女==<br /> <br /> 宝玉忙回了贾母，传医诊视，说道：“不过偶感风寒，吃一两剂药，疏散疏散就好了。”开方去后，令人取药来煎好。刚服下去，命他盖上被窝焐汗。宝玉自去黛玉房中来看视。<br /> 彼时黛玉自在床上歇午，丫鬟们皆出去自便，满屋内静悄悄的。宝玉揭起绣线软帘，进入里间，只见黛玉睡在那里，忙上来推他道：“好妹妹，才吃了饭，又睡觉。”将黛玉唤醒。黛玉见是宝玉，因说道：“你且出去逛逛。我前儿闹了一夜，今儿还没歇过来，浑身酸疼。”宝玉道：“酸疼事小，睡出来的病大。我替你解闷儿，混过困去就好了。”黛玉只合着眼，说道：“我不困，只略歇歇儿。你且别处去闹会子再来。”宝玉推他道：“我往那里去呢？见了别人就怪腻的。”<br /> After hastily greeting Mother Jia, Baoyu invited a doctor to see Xiren at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills, the illness will slowly fade away.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to cook it. As soon as Xiren finished the soup, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Baoyu went alone to Daiyu’s room to visit her. At that time, Daiyu was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Baoyu gently lifted the curtain and entered the room, only to see Daiyu sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” Baoyu tried to wake Daiyu up. When she was awakened, she saw that the person who had woken her up was Bao Yu, she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” Baoyu answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very ill. I will relieve your boredom so that the sleepiness is dispelled, and you will be refreshed.” Daiyu just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Baoyu nudged her and said, “Where can I go? I’m tired of others.”<br /> <br /> ==法语语言文学 202120081542 杨堃 女==<br /> <br /> 黛玉听了，嗤的一笑道：“你既要在这里，那边去老老实实的坐着，咱们说话儿。”宝玉道：“我也歪着。”黛玉道：“你就歪着。”宝玉道：“没有枕头，咱们在一个枕头上罢。”黛玉道：“放屁！外头不是枕头？拿一个来枕着。”<br /> 宝玉出至外间，看了一看，回来笑道：“那个我不要，也不知是那个腌臜老婆子的。”黛玉听了，睁开眼，起身笑道：“真真你就是我命中的魔星！请枕这一个。”说着，将自己枕的推给宝玉，又起身将自己的再拿了一个来枕上，二人对着脸儿躺下。<br /> 黛玉一回眼，看见宝玉左边腮上有钮扣大小的一块血迹，便欠身凑近前来，以手抚之细看道：“这又是谁的指甲划破了？”宝玉倒身，一面躲，一面笑道：“不是划的，只怕是才刚替他们淘澄胭脂膏子，溅上了一点儿。”说着，便找绢子要擦。<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to sit here, sit honestly there and let's talk.&quot; Baoyu said, &quot;I'm askew, too.&quot; &quot;You are crooked,&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's be on the same pillow.&quot; Daiyu said, &quot;Bullshit! It's not a pillow outside? Take one !&quot; <br /> Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. <br /> As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to stay here, sit there quietly and let's have a talk.&quot; Baoyu said, &quot;I want to lie down, too.&quot; &quot;Do as you like&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's share the pillow.&quot; Daiyu said, &quot;Don’t talk rot! It's not a pillow outside? Take one !&quot; Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 04:32, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081556 周俊辉 女==<br /> <br /> 黛玉便用自己的绢子替他擦了，咂着嘴儿说道：“你又干这些事了；干也罢了，必定还要带出幌子来。就是舅舅看不见，别人看见了，又当作奇怪事，新鲜话儿，去学舌讨好儿，吹到舅舅耳朵里，大家又该不得心净了。”<br /> 宝玉总没听见这些话，只闻见一股幽香，却是从黛玉袖中发出，闻之令人醉魂酥骨。<br /> 宝玉一把便将黛玉的衣袖拉住，要瞧瞧笼着何物。黛玉笑道：“这时候谁带什么香呢？”宝玉笑道：“那么着，这香是那里来的？”黛玉道：“连我也不知道，想必是柜子里头的香气熏染的，也未可知。”宝玉摇头道：“未必。这香的气味奇怪，不是那些香饼子、香球子、香袋儿的香。”黛玉冷笑道：“难道我也有什么罗汉、真人给我些奇香不成？就是得了奇香，也没有亲哥哥亲兄弟弄了花儿、朵儿、霜儿、雪儿替我炮制。我有的是那些俗香罢了。”<br /> <br /> Daiyu wiped his cheek with her handkerchief. Smacking her mouth, she said:“ You did it again. You always make excuses to do the trifles. You’re lucky that my uncle doesn’t know. But if other people saw it, they would take it as an anecdote, an opportunity to play up to my uncle. As soon as my uncle hears about it, there will be no peace in the house.”<br /> The words went in one his ear and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve, which was intoxicating. <br /> Baoyu grabbed Daiyu’s sleeve to see what it was. Daiyu laughed and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it came out of the closet.” Baoyu shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Daiyu sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”<br /> <br /> Daiyu wiped his mouth with her mocket,she pouted and said:“You did it again, but you also make trouble to us. Although uncle couldn't see it, other people could and would take it as a anecdote. Mabye he heard of it beacause of someone's flattery, there won't be quiet.”<br /> The words went in one of his ears and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve,<br /> <br /> ==法语语言文学 202120081558 周清 女==<br /> <br /> 宝玉笑道：“凡我说一句，你就拉上这些。不给你个利害也不知道，从今儿可不饶你了。”说着，翻身起来，将两只手呵了两口，便伸向黛玉膈肢窝内两胁下乱挠。黛玉素性触痒不禁，见宝玉两手伸来乱挠，便笑的喘不过气来。口里说：“宝玉，你再闹，我就恼了。”宝玉方住了手，笑问道：“你还说这些不说了？”黛玉笑道：“再不敢了。”一面理鬓，笑道：“我有奇香，你有‘暖香’没有？”<br /> 宝玉见问，一时解不来，因问：“什么‘暖香’？”黛玉点头笑叹道：“蠢才，蠢才！你有‘玉’，人家就有‘金’来配你；人家有‘冷香’，你就没有‘暖香’去配他？”宝玉方听出来，因笑道：“方才告饶，如今更说狠了。”说着又要伸手。黛玉忙笑道：“好哥哥，我可不敢了。”宝玉笑道：“饶你不难，只把袖子我闻一闻。”说着便拉了袖子，笼在面上，闻个不住。黛玉夺了手道：“这可该去了。”宝玉笑道：“要去不能。咱们斯斯文文的躺着说话儿。”说着，复又躺下。黛玉也躺下，用绢子盖上脸。<br /> <br /> Baoyu smiled and said:&quot;if i say a word,you will do something like this. You don't know how to constrain, from now on, i won't forgive you anymore if you won't change.（You don't know what happened if I'm not serious. I won't let you off from this day forward.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC))&quot; As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:&quot;Baoyu, if you make a disturbance,i will bw anoyed.&quot; Baoyu stopped, he smiled and said:&quot;Will you still say this?&quot; &quot;i'll never do it again. But i have a special perfume, do you have the 'warm perfume'.&quot; Daiyu smiled and said.<br /> Baoyu couldn't solve it for a while, so he asked:&quot;What's the &quot;warm perfume?&quot; Daiyu nodded and signed with a smile:&quot;stupd, stupid!You have &quot;jade&quot;, people will have &quot;gold&quot;to match you;i have &quot;cold perfume&quot;, but you don't have &quot;warm perfume?&quot; Baoyu undstood:&quot;You just surrendered, and now it's even more excesive.&quot; He was about to stretch out his hand again. Daiyu hurriedly smiled: &quot;Good brother, I don't dare anymore.&quot;Baoyu smiled: &quot;It's not difficult to spare you. I just smell your sleeves.&quot; As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, &quot;This is the time to go.&quot; Baoyu smiled and said, &quot;I can't go.(I don't go.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC)) Let's lie down and talk quietly.&quot; As he said, he lay down again. Daiyu also lay down and covered her face with silk.<br /> <br /> ==俄语语言文学 202120081488 宫博雅 女==<br /> <br /> 宝玉有一搭没一搭的说些鬼话，黛玉总不理。宝玉问他几岁上京，路上见何景致，扬州有何古迹，土俗民风如何。黛玉不答。宝玉只怕他睡出病来，便哄他道：“嗳哟！你们扬州衙门里有一件大故事，你可知道么？”黛玉见他说的郑重，又且正言厉色，只当是真事，因问：“什么事？”宝玉见问，便忍着笑顺口诌道：“扬州有一座黛山，山上有个林子洞。”黛玉笑道：“这就扯谎，自来也没听见这山。”宝玉道：“天下山水多着呢，你那里都知道？等我说完了，你再批评。”黛玉道：“你说。”<br /> 宝玉又诌道：“林子洞里原来有一群耗子精。那一年腊月初七，老耗子升座议事，说：‘明儿是腊八儿了，世上的人都熬腊八粥。如今我们洞里果品短少，须得趁此打劫些个来才好。’乃拔令箭一枝，遣了个能干小耗子去打听。小耗子回报：‘各处都打听了，惟有山下庙里果、米最多。’老耗子便问：‘米有几样？果有几品？’小耗子道：‘米、豆成仓。果品却只有五样：一是红枣，二是栗子，三是落花生，四是菱角，五是香芋。’<br /> Precious Jade Merchant chattered by fits and starts, Mascara Jade Forest kept silent. Precious Jade Merchant asked, “How old were you when you went to the captical? What did you see along the road? Are there any historical sites in Yangzhou? How about the folk customs?” She didn’t answer. Precious Jade Merchant was worried she will get ill for sleeping too long , and coaxed her, “ Ah! There is an important event in yamen of Yangzhou, you know that? ” Mascara Jade Forest saw what he said with a stern look,so she aslo took it seriously. Then she asked, “What envent? ” Upon seeing this, Precious Jade Merchant concealed a smile and kept cooking up, “in Yangzhou there is a mountain called Daishan and a forest cave upon there. ” Mascara Jade Forest smiled, “It is nonsense, I have not heard of it at all. ”Precious Jade Merchant replied, “There are so many landscapes in the world, how do you know all of them? Keeping your comments until i finish my words. ” She said, “Say it. ” Precious Jade Merchant talked recklessly again, “There used to be a bunch of ratspirits in the forest cave. On the seventh day of the twelfth lunar month, the elder ratspirit held a meeting. On the meeting, he said, ‘Tomorrow is the eighth day of the twelfth lunar month. People will all make laba rice porridge. Now that we are short of grain in the cave, we must seize the chance to rob some. ’ Cosequently he threw a command arrow and sent an able young ratspirit to inquire. Young ratspirit returned and reported, ‘I have made inquiries everywhere. The temple at the mountain foot stores most fruits and rice. ’ The old ratspirit asked, ‘ How many kinds of grain? How many kinds of tribute? ’ The young ratspirit said, ‘There's a whole warehouse of rice and bean. There are only five kinds of cereal: one is red dates, two is chestnuts, three is peanuts, four is water chestnut, five is taro. ’<br /> <br /> Chinese names can be translated directly in pinyin.(宝玉—Baoyu；黛玉—Daiyu);--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:46, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081515 毛优 女==<br /> <br /> “老耗子听了大喜，即时拔了一枝令箭，问：‘谁去偷米？’一个耗子便接令去偷米。又拔令箭问：‘谁去偷豆？’又一个耗子接令去偷豆。然后一一的都各领令去了。只剩下香芋，因又拔令箭问：‘谁去偷香芋？’只见一个极小极弱的小耗子应道：‘我愿去偷香芋。’<br /> “老耗子和众耗子见他这样，恐他不谙练，又怯懦无力，不准他去。小耗子道：‘我虽年小身弱，却是法术无边，口齿伶俐，机谋深远。这一去，管比他们偷的还巧呢。’众耗子忙问：‘怎么比他们巧呢？’小耗子道：‘我不学他们直偷；我只摇身一变，也变成个香芋，滚在香芋堆里，叫人瞧不出来，却暗暗儿的搬运，渐渐的就搬运尽了。这不比直偷硬取的巧吗？’众耗子听了，都说：‘妙却妙，只是不知怎么变？你先变个我们瞧瞧。’小耗子听了，笑道：‘这个不难，等我变来。’说毕，摇身说：‘变！’竟变了一个最标致美貌的一位小姐。众耗子忙笑说：‘错了，错了。原说变果子，怎么变出个小姐来了呢？’小耗子现了形，笑道：‘我说你们没见世面，只认得这果子是香芋，却不知盐课林老爷的小姐才是真正的香玉呢。’”<br /> <br /> The old mouse was overjoyed and immediately drew an arrow and asked:&quot;Who is going to steal the rice?&quot; A mouse took the order to steal the rice. Then he drew /pulled another arrow and asked again :&quot;Who is going to steal the beans?&quot; Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse drew this left arrow and asked:&quot;Who is going to steal the taro?&quot; At this time a very small and weak mouse responded:&quot;I am willing to steal the taro.&quot; The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless supernatural power--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:38, 28 September 2021 (UTC)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]), skillful tongue and foresight. I will steal more cleverly than others. &quot;The mice hurriedly asked: &quot;How can you do that?&quot; The little mouse said: &quot;I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, &quot;It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!&quot;The little mouse listened and said with a smile: &quot;This is not difficult, wait for me!&quot; After speaking, he said: &quot;Change! &quot;She has turned into the most beautiful girl in this world. The mice laughed and said:&quot;it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?&quot; The little mouse appeared, and smiled: &quot;I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. &quot;(In Chinese pronounciation of the word &quot;taro&quot; is as the same as the word &quot;fragrant jade&quot;)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 14:28, 28 September 2021 (UTC)Sept. 28<br /> <br /> ==俄语语言文学 202120081529 吴婧悦 女==<br /> <br /> 黛玉听了，翻身爬起来，按着宝玉笑道：“我把你这个烂了嘴的！我就知道你是编派我呢。”说着便拧。宝玉连连央告：“好妹妹，饶了我罢，再不敢了。我因为闻见你的香气，忽然想起这个故典来。”黛玉笑道：“饶骂了人，你还说是故典呢。” 一语未了，只见宝钗走来，笑问：“谁说故典呢？我也听听。”黛玉忙让坐，笑道：“你瞧瞧，还有谁？他饶骂了，还说是故典。”宝钗笑道：“哦！是宝兄弟哟，怪不得他，他肚子里的故典本来多么。就只是可惜一件：该用故典的时候儿，他就偏忘了。有今儿记得的，前儿夜里的芭蕉诗就该记得呀，眼面前儿的倒想不起来。别人冷的了不得，他只是出汗。这会子偏又有了记性了。”黛玉听了，笑道：“阿弥陀佛！到底是我的好姐姐。你一般也遇见对子了。可知一还一报，不爽不错的。”<br /> 刚说到这里，只听宝玉房中一片声吵嚷起来。<br /> 未知何事，下回分解。<br /> <br /> Daiyu listened, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I knew that you were making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter.<br /> <br /> Daiyu heard, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I know that you are making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You are exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter. --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:20, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081533 谢庆琳 女==<br /> <br /> 花解语──解：理解，领会。 语本“解语花”，出自五代·王仁裕《开元天宝遗事·卷下·解语花》：“秋八月，太液池有千叶白莲，数枝盛开，帝(唐玄宗)与贵戚宴赏焉。左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花！’”(争：怎。)原指唐玄宗把杨贵妃比做善解人意的鲜花。引申以比喻善解人意的美女。曹雪芹化用为“花解语”，则变为美女善解人意；而“花”又为袭人之姓，则“花解语”就是花袭人善解人意。<br /> 玉生香──玉：指林黛玉。 生香：散发出香气。语或本“活色生香”，出自唐·薛能《杏花》诗：“活色生香第一枝，手中移得近青楼。”原形容杏花呈现出生机盎然的美丽颜色，散发出沁人心脾的香气。引申以形容女子的天生美貌和芳香气息。这里用以形容林黛玉的天生美貌和芳香气息。<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiyan Pond. The Emperor (Tang Xuanzong) and his noble relatives enjoyed the feast, and all the people around him admired them. After a long time, the emperor pointed to the noble princess and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin's use of the word &quot;Hua Jie Yu&quot; is a metaphor for a beautiful woman who understands people's feelings; and since &quot;Hua&quot; is also the surname of Assailant, &quot;Hua Jie Yu&quot; means that Hua Assailant understands people's feelings. “Jade is fragrant” - “Jade” refers to Lin Daiyu. The name of the poem is &quot;Jade&quot;. The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, and the hand has moved close to the green tower.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.<br /> --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:02, 29 September 2021 (UTC)<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from five dynasties and ten years ·Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiye Pond. The Emperor (Tang Xuanzong) and his relatives enjoyed the beautiful scenery, and all the people around him admired them. After a long time, the emperor pointed to Yang Guifei（his wife）and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin used the word &quot;Hua Jie Yu&quot; as a metaphor for a beautiful woman who understands people's feelings; and since “Hua” is also the surname of Xi ren, “Hua Jie Yu” means that “Hua Xiren” understands people's feelings. “Yu Sheng Xiang” - “Yu”(Jade) refers to Lin Daiyu. “Sheng Xiang”- exude fragrance. Or it could be called ''Huo Se Sheng Xiang''.The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, when got it in hand has moved close to the brothel.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 03:24, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081552 张怡然 女==<br /> <br /> 掷骰(t óu投)子——是一种游戏，即互掷骰子，以点数多少决输赢。 骰子：游戏或赌博用具。多用兽骨制成，为立体小方块，六面分别刻以一、二、三、四、五、六点，一、四点涂以红色，其馀涂以黑色，故又称“色子”。相传为曹操之子曹植发明。<br /> 《丁郎认父》──取材于小说《升仙记》的弋阳腔剧目。写明代杜文学因受奸相严嵩迫害，流落湖广，入赘胡丞相府，与前妻所生子丁郎曲折相认的故事。<br /> 《黄伯央大摆阴魂阵》──或作《黄伯英大摆阴兵阵》。是由《七国春秋平话》改编的地方戏目。写燕国大将乐毅请师父黄伯央(《七国春秋平话》作“黄伯杨”)下山摆设阴魂阵围困齐将孙膑，最后两国讲和的故事。<br /> Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is also black, so the dice is called again ''Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao. <br /> ''Ding lang got acquainted with his father''-- based on the novel ''Sheng Xian Ji'' yiyang repertoire. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.<br /> ''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last two countries peace story.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 15:47, 28 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081509 刘越 女==<br /> <br /> 香玉──典出唐·温庭筠《晚归曲》：“弯堤弱柳遥相瞩，雀扇团圆掩香玉。”原比喻美女散发的香气和洁白如玉的肌肤。这里是把玉石的“玉”和林黛玉的“玉”合为一体，以比喻美女林黛玉。<br /> 《孙行者大闹天宫》──京剧和地方戏均有此剧目，取材于小说《西游记》。写孙悟空跟随唐僧前大闹天宫的故事。<br /> 《姜太公斩将封神》──京剧和地方戏均有此剧目，取材于小说《封神演义》。写姜太公助周灭商后斩将封神的故事。 按：以上四剧皆为闹剧，隐寓宁国府子弟粗俗不堪。<br /> 献酬──亦作“献醻”。指酒席上主宾互相敬酒。《诗经·小雅·楚茨》：“献醻交错，礼仪卒度，笑语卒获。”郑玄笺：“始主人酌宾为献，宾既酌主人，主人又自饮酌宾曰醻。”<br /> 行令──即行酒令。是一种宴会中助兴的游戏。其方法是：由一人任令官，按一定规矩行令，违令或按令该饮者都要饮酒。<br /> Sweet jade -- classic tang · Wen Tingjun &quot;late homing song&quot; : &quot;Bent dike weak willow distant look, bird fan reunion mask sweet jade.&quot; Originally used as a metaphor for beauty to send out fragrance and white jade skin. Here, the &quot;jade&quot; of jade and the &quot;jade&quot; of Lin Daiyu are combined as a whole to compare the beauty Lin Daiyu. -- a play in Both Beijing and local operas, based on the novel 'Journey to the West.' It tells the story of Sun Wukong who caused havoc in heaven before he followed Tang Priest. <br /> Jiang Taigong beheaded a General and canonized a God. This play is used in Both Beijing Opera and local opera, and is based on the novel The Romance of Canonization. Write the story of Jiang Taigong, who helped Zhou destroy the Shang dynasty and then beheaded the generals and sealed the gods. The author explains: the above four plays are farce, alluding to the vulgar children of the Ningguo mansion.<br /> 献酬（Make toasts）─ can also be said 献醻. Refers to the banquet guests toasting each other. The Book of Songs· xiaoya ·chuets : &quot;The host and the guest toast each other, the etiquette completely conforms to the law, then a word and a smile are appropriate natural.&quot; Zheng Xuanjian: &quot;First, the host toasts to the guests. After the guests drink the wine revered by the host, the host drinks it, which is called making toasts .&quot; <br /> Order -- that is, order to drink. It's a fun game at a banquet. Its method is: by a person as an officer, according to certain rules of the order, the violation or according to the order of the drinker to drink.<br /> <br /> ==亚非语言文学 202120081550 张秋怡 女==<br /> <br /> 家生子儿——奴仆在主子家生养的子女。清代规定家奴之子女必须为奴，世代如此。清·赵翼《陔馀丛考·家生子儿》：“奴仆在主家所生子，俗谓家生子。按《法苑珠林》记庸岭有大蛇为患，都尉令长求人家生婢子及有罪家女祭之，‘家生’之名见此。”(按：《法苑珠林》为唐·释道世撰。)又《汉书·陈胜传》“秦令少府章邯免骊山徒、人奴产子”唐·颜师古注：“奴产子，犹今人云家生奴也。”“家生奴”即“家生子”。可知“家生子”或“家生奴”之称至少在唐代已有。<br /> 卖倒的死契——指双方约定卖出后不能赎身、必须终生为奴的卖身契。 卖倒：犹“卖定”、“卖死”。不可变更或反悔之意。<br /> 禄蠹——禄：身居官爵，享受俸禄。 蠹：蛀虫。 “禄蠹”或本“国蠧”，出自《左传·襄公二十二年》：“不可使也，而傲使人，国之蠧也。”意思是本无治国之才而身居高位，便是国家的蛀虫。“禄蠹”与“国蠧” 的意思基本上一样，也是指身居高位、坐享国家俸禄而不干实事的官吏。<br /> Offspring - The offspring of a servant in his master's house.The Qing Dynasty stipulated that the children of domestic slaves must be slaves,from generation to generation so.Qing · Zhaoyi “Gai Yu Cong Kao·The offspring of a servant in his master's house”：“A son born to a slave in his master's house is called a son of the family. according to the story in the Pearl forest of Fayuan that there was a snake in yongling, the commander ordered the family to give birth to maidservants and guilty family female sacrifice, the name of ‘Jia Sheng’ can be seen here.”(according to: the Pearl forest of Fayuan was written for Tang· Shi Daoshi.) Also in The Book of Han · Biography of Chen Sheng, “The Qin Dynasty sent Zhang Han to pardon those who had served in mount Lishan for crimes and the sons born to house slaves”Tang · Yan Shigu notes: “Slaves give birth to children, and is also slaves”.“family born slave” is “family born child”. It can be known that “family born son” or “family born slave” had been known at least in the Tang Dynasty.Dead deed of sale refers to the deed of sale in which both parties agree that they cannot redeem themselves and must be slaves for life. Sell down: “sell it” and “sell it to death”.The meaning of not changing or repentance.“LU DU”-Lu：official status, enjoy the salary. Du：moth. “Ludu” or “Guodu” from “Zuo Zhuan · Xianggong 22 years”: “do not make, but proud to make people the worm of the nation.It means that if you are in a high position without the ability to govern a country, you are the moth of the country. “Ludu” and “Guodu” basically the same meaning, also refers to a high position, enjoy the state salary and do not work officials.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 01:29, 29 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081524 王逸凡 女==<br /> <br /> 明明德——头一个“明”为动词。彰明、弘扬之意。 明德：美德，至德，完美的道德。 语出《礼记·大学》：“大学之道，在明明德，在亲民，在止于至善。”意思是弘扬完美的道德。这里是指贾宝玉只肯定包括《大学》在内的《四书》(《论语》、《大学》、《中庸》、《孟子》)是正经书，其他书都要不得。<br /> 魔星——曹雪芹的原作为“天魔星”，显然是借用了佛家和道家的“天魔”之说。佛家说“天魔”为欲界第六天主。如《楞严经》卷九说：“或汝阴魔，或复天魔。”又《百喻经·小儿得大龟喻》说：“邪见外道，天魔波旬，及恶知识，而语之言，汝但极意六尘，恣情五欲，如我语者，必得解脱。”道家则说“天魔”为天上的魔怪。如《云笈七签》卷四说：“有经无符，则天魔害人。”这里的“魔星”则为冤家之意。<br /> Mingmingde—The first “Ming” is a verb which means obviousness, clearness or carrying forward and the word “Mingde” means virtue,supreme virtue,perfect morality.The《Book of Rites·Great learning》said that ：“The way of a university lies in being clear and virtuous,being close to the people and being perfect.”It means to promote perfect morality.Jiabaoyu only affirmed 《The Four Books》 including 《Great learning》.(《Analects》,《Great Learning》，《The Doctrine of the Mean》，《Mencius》) are the proper scriptures and the other books are not acceptable.<br /> Devil star—Cao Xueqin's original as “heaven devil star” apparently borrowed Buddhism and Taoism’s doctrine of “heaven devil”.Buddhists say that “demons” are the sixth god of desire.For example,volume 9 of the 《Surangama Sutra》says, “Either you cast shadows or you recover demons from heaven.”And《Buddhist parables》said:“Evil sees the outside world,the sky is full of demons,and evil knowledge.But as you speak,you will be free from your desires.”Taoism says that “demons of heaven” are demons in the sky.Such as 《Cloud gupta seven signs》volume 4 said:”there is no sign,then the devil harm people.”The “devil star” here is the meaning of enemy.<br /> <br /> ==亚非语言文学 202120081503 李新星 女==<br /> <br /> 腊八粥──源于佛教所谓“浴佛日”。相传释迦牟尼诞生于农历四月初八，故从汉代起，每逢此日，各佛寺都举行纪念活动，遍行布施，并用拌有香料的水灌洗佛像，谓之“浴佛日”、“浴佛节”或“灌佛日”。如《后汉书·陶谦传》说：“每浴佛，辄多设饮饭，布施于路。”又南朝梁·宗懔《荆楚岁时记》说：“四月八日，诸寺设斋，以五色香水浴佛，共作龙华会。按《高僧传》：‘四月八日浴佛，以都梁香为青色水，郁金香为赤色水，丘隆香为白色水，附子香为黄色水，安息香为黑色水，以灌佛顶。’”至宋代，又以释迦牟尼成佛日即腊月初八为“浴佛日”，每逢此日，各寺院都举行纪念活动，不仅沿袭了布施、浴佛等项目，还增加了腊八粥，谓之“浴佛会”。民间也仿效而吃腊八粥。事见宋·孟元老《东京梦华录·卷一○·十二月》：“初八日，街巷中有僧尼三五人作队念佛，以银、铜沙罗或好盆器，坐一金、铜或木佛像，浸以香水，杨枝洒浴，排门教化。诸大寺作浴佛会，并送七宝五味粥与门徒，谓之‘腊八粥’。都人是日各家亦以果子杂料煮粥而食也。”此后相沿成俗，至今不衰。<br /> Laba Porridge-Originated from what Buddhism calls &quot;Buddha Bathing Day&quot;. According to legend, Sakyamuni was born on the eighth day of the fourth month of the lunar calendar. Therefore, since the Han Dynasty, every Buddhist temple has held commemorative activities on this day. , &quot;Buddhist Bathing Festival&quot; or &quot;Buddha Day&quot;. &quot;The Book of the Later Han Dynasty·Tao Qian Biography&quot; said:&quot; Every time Buddha baths, to provid alms and rice to the road.&quot;In the Southern Dynasties Liang Zongmo's &quot;Jingchu Sui Shi Ji&quot; said: &quot;April 8th, all monasteries Set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together. According to &quot;The Biography of the Eminent Monk&quot;: ‘On April 8th, to bathe the Buddha, use Duliang incense as blue water, tulip as red water, Qiulong incense as white water, aconite incense as yellow water, benzoin as black water, to infuse the top of the Buddha. ’&quot;In the Song Dynasty, the day of Sakyamuni’s Buddhahood, the eighth day of the twelfth lunar month, was the &quot;Buddha Bathing Day.&quot; Every time this day, all the temples held commemorative activities, not only followed the alms, bathing Buddha and other items, but also added laba porridge, known as &quot;Buddha Bathing Day.&quot; &quot;On the eighth day of the lunar New Year, three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called &quot;laba porridge&quot;. Since then every families also cooks porridge with fruit and miscellaneous ingredients. &quot;Since then, the phase has become a common practice, and it has not faded to this day.</div>

Huang Zhuliang https://bou.de/u/index.php?title=20210929_homework&diff=124189 2021-09-29T07:45:38Z

<p>Huang Zhuliang: /* 国别 202120081493 黄柱梁 男 */</p> <hr /> <div>Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]<br /> <br /> [[20210929_homework|homework of session 1 for session 2 Sep 29]]<br /> <br /> IN PREPARATION<br /> <br /> 专业班级名称 学号 姓 名 性别<br /> ==语言智能与跨文化传播研究 202120081535 徐敏赟 男==<br /> This is the homework of 徐敏赟.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:41, 26 September 2021 (UTC)<br /> <br /> 清初时期的汉籍（书）翻译及其文化沟通意涵<br /> <br /> 摘要：清初之际，统治者虽以武力立国，但社会的主导意识形态尚未形成，国家的“治统”与“道统”尚未确立。为了匡扶社稷，教化臣民，探求君主治术，建构符合国家需求的集体价值观，统治者积极组织汉书翻译，促进文化交流，增进民族和解。<br /> <br /> ==语言智能与跨文化传播研究 202120081536 颜静 女==<br /> <br /> 作为清初文化事业的重要组成部分，汉书翻译有着明确的选择标准，实用主义色彩浓厚，主要关注汉族的文治教化与典章制度，将翻译与政要相关联，反对浮华藻饰的翻译。组织上，汉书翻译以官方为主，以民间为辅，译书者既有兼通满、汉双语之旗人，又有八旗科举考试之及第者，这些人既是文化交流的管理者，又是实践者，代表了统治阶级意欲沟通满汉的主观愿望。成效上，汉书翻译不仅促进了新生政权的制度建设，而且为统治者建构政权合法性做出了贡献。<br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one. Organizationally,Han Shu was translated mainly by officials, and then public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to communicate the Manchu and Han people. In effect, the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.<br /> <br /> As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It (mainly) focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one(embellishments). Organizationally,Han Shu was translated mainly by officials, and then (by) public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to (intended to) communicate the Manchu and Han people. In effect(As a result), the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:06, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081484 杜莉娜 女==<br /> <br /> 导论：凡国家之建立，必有立国精神和主导意识形态，以及相应之文化政策。<br /> <br /> 早在天聪年间，清太宗便为新政权提出文武并用的战略构想，既强调以武功勘祸乱，又主张以文教佐太平，提出了文化统制与文化建设的独到见解。顺治十年，世祖章皇帝订定崇儒重道之政策，并以此为基础构建了兴文教、崇经术的治国理念。<br /> Introduction: The establishment of any countries must need the national spirit ,dominant ideology and appropriate cultural policies.<br /> As early as the year of Tiancong, Hong Taiji put forward the strategy of combining education and force for the new regime. He emphasized to calm down the chaos by force and to keep the peace by civilian. And he came up with unique insights into cultural unification and cultural development as well. During the first decade of Shunzhi, the emperor made the policies of respecting Confucianism and Taoism, and from this the concepts of governing like prospering education and worshipping scriptures were built.<br /> --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 16:07, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081490 胡舒情 女==<br /> <br /> 自此以后，虽然清代历朝统治者在关注满、汉文化交流时，不免对汉人进行打压，但也同时对汉族文化进行宣扬与推广。<br /> <br /> 清初统治者在构建“治统”与“道统”的过程中，围绕“崇儒重道”，衍生出众多文化政策实举，如科举取士、博学鸿词等，而汉籍经史的翻译与编纂也是其中重要内容。汉籍翻译是清代文化事业的重要组成部分，是清代民族关系与文化政策的重要载体，它和满清政权的其它文化活动一样，在功能上相互关联，彼此补充，为促进民族之间的相互了解，维护王朝体系的稳定发展，做出了重要贡献。<br /> Since then, although all the dominators of Qing dynasty would squash the Han people when focusing on cultural exchange between Manchu and Han, they also propagated and promoted the Han culture at the same time. The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history. Its translation formed Qing’s cultural undertakings as necessary parts and served as a carrier of Qing’s ethnic relations and cultural policies. It was the same as other cultural activities of Qing dynasty. They related to and complemented each other, which made a contribution to promoting mutual understanding among peoples and maintaining the stable development of the dynastic system.<br /> <br /> The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history.可以修改一下语序，During the progress of constructing Monarchism and statesmanship,.... which included imperial examinations, erudite etc. and also compilation and translation of Han classics and history as an important content.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 02:54, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081491 黄锦云 女==<br /> <br /> 作为汉籍翻译的管理者和实践者，译者们承担了沟通满、汉文化的历史使命，其所翻译的汉族书籍不仅有效增进了旗人对于汉文化的了解，而且为新生政权进行制度建设，以及合法性的建构发挥了历史性作用。<br /> <br /> 一 满洲前身时期的汉籍翻译<br /> <br /> 满洲的前身系女真，语言文字上属阿尔泰语系。<br /> As the manager and practicer of translating Han's books, translators take charge of the historial mission to combine Manchu cultrue and Han cultrue. Their translations not only enhance the Bannermen to know Han cultrue, but also play a historical role in forming a new regime and conlidating its validity.--Translation of Han's books before Manchu period<br /> Manchurians originates from Nvzhen race, and their language and character belongs to Altaic languages.<br /> <br /> ==英语语言文学（语言学） 202120081495 邝艳丽 女==<br /> <br /> 满族和历史上的女真族一样，原本没有自己的语言，记事时需要借用其他民族文字。《金史》中说：“初无文字，国势日强，与邻国交好，迺用契丹字。”[ 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。] 金朝立国后，初期的内、外公文几乎都用契丹文书写，金太祖本人也擅长契丹语。<br /> As Jurchen in the history, the Manchu nationality did not have its own language, and they needed to use other national characters when making a memorandum. &quot;The Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters&quot; said in ''The History of Jin Dynasty''[Yang Jialuo: ''The History of Jin Dynasty'',Taipei: Dingwen Publishing House, 1985, p.16884] After Jin Dynasty was established, the official documents inside and outside the court were nearly written with Khitan characters, even the Emperor Taizu of Jin Dynasty was skilled in using Khitan language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Li Aixuan|talk]])09:41, 29 September 2021 (UTC)<br /> <br /> <br /> 1. The quoted text should be italicized.<br /> 2. &quot;内、外&quot;的表达用at home and abroad 可能更好--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081496 李爱璇 女==<br /> <br /> 然而，契丹语与金人女真语差距较大，因而金太祖命完颜希尹、叶鲁依据汉人楷字，并参照契丹字制度，创制适合本族的语言文字“女直文”。天辅（金太祖年号）三年，女直文依诏令颁行，称“女直大字”。二十年后，即1138年，金熙宗完颜亶又命人参照契丹字，创制并颁布另一种女直文字，即“女直小字”。<br /> However, there was a huge gap between the Khitan language and the Jurchen language. Therefore, the Emperor Taizu of Jin, ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own people, Jurchen script, based on the Han regular script and referring to the Khitan script system. In the third years of the period of Tianfu (the reign title of Emperor Taizu of Jin), according to the edict, the Jurchen script was enacted as Jurchen Large Script. In 1138, twenty years later, Wanyan Dan, the Emperor of Xizong, ordered someone to create and enact another kind of Jurchen script, namely Jurchen Little Script referring to the Khitan script system.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:15, 29 September 2021 (UTC)<br /> <br /> However, there was a big gap between Khitan language and Jin Nuzhen language. Therefore, Jin Taizu ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own nationality &quot;Jurchen script&quot;, according to the regular script of Han people and with reference to the Khitan character system. In the third year of Tianfu (the year of emperor Taizu of Jin Dynasty), Jurchen script was issued in accordance with the imperial edict, known as &quot;Jurchen Large Script&quot;. Twenty years later, in 1138, Jin Xizong, Wanyan Dan ordered people to create and promulgate another Jurchen script, namely “Jurchen Little Script&quot;, according to the Khitan character.— Li Xichang<br /> <br /> ==英语语言文学（语言学） 202120081502 李习长 男==<br /> <br /> 金世宗继位后，在推动女直文字的使用上，力度更大，举措更丰。如大定（金世宗年号）四年，金世宗令翰林侍讲学士徒单子温等用女直大、小字，翻译经书。女直文字的创制，对金朝翻译汉书影响巨大，而汉书翻译又影响了金朝的政治制度与国家治理。<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of Jin Shizong), Jin Shizong ordered the Imperial College to teach the bachelor's Apprentice Shan Ziwen to translate scriptures in large and small characters. The creation of nvzhi characters had a great impact on the translation of Chinese books in the Jin Dynasty, which in turn affected the political system and national governance of the Jin Dynasty.<br /> <br /> After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of the region of emperor Jin Shizong), he ordered his disciple Shan Ziwen and other Shijiang academicians of Hanlin to translate Confucian Classics in Jurchen large and small scripts. the creation of Jurchen script had a great impact on the translation of Chinese books in the Jin Dynasty, and that, in turn, the Chinese books affected the political system and national governance of the Jin Dynasty.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:39, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081519 邱婷婷 女==<br /> <br /> 如大定五年，金世宗命徒单镒翻译《贞观政要》和《白氏策林》等书，次年徒单子温将译本进呈皇帝。大定七年，《史记》和《西汉书》等翻译成书，金世宗敕令刊刻颁行。大定十五年，金世宗再令翻译各部经书，由温迪罕缔达（著作佐郎）、宗璧（编修官）、阿鲁（尚书省译史）、杨克忠（史部令史）等负责对译本进行注解。<br /> <br /> For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate The Political Program of Zhen Guan and Bai Shi Ce Lin, etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. In the seventh year of Dading, the Records of the Grand Historian and the book of the Western Han Dynasty were translated into books, which were printed and issued by the royal decree of emperor Shizong. What’s more, he released an order again translating several Confucian classics which were annotated by Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.<br /> <br /> Annotation:<br /> 1.Zhu Zuolang: A person whose responsibility is to compile historical works.<br /> 2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.<br /> 3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:58, 28 September 2021 (UTC)<br /> <br /> 批改：<br /> 邱同学的译文整体流畅，用词较准确，对于一些专有名词有附注解，很细心。<br /> 以下是个人对这段译文的一些建议：<br /> 1.大定七年，可以译为One year later, 与前文形成语义的顺承，更有逻辑性和整体感。<br /> 2.各部经书中的“各部”应该是指种类繁多，译为 various/different kinds of Confucian classics会更好。<br /> 3.&quot;he released...Confucian classics which...&quot;一句中的which定语从句的先行词应该是经书的译本，而不是经书。所以这句话可以翻译成&quot;he released...Confucian classics, and put Wendihan Dida （assistant of Zhu Zuolang）...Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.in chagrge of the annotation of the translations of these books.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 01:58, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081520 饶金盈 女==<br /> <br /> 金世宗在位期间，朝廷设立译经所，专司汉文经史的翻译。期间，所译汉书除上述几种之外，另有《易》、《书》、《论语》、《老子》、《孟子》、《扬子》、《文中子》、《刘子》以及《新唐书》等。之所以翻译这些书籍，是因为金世宗希望女直人了解汉人的仁义道德，以利于治国安邦。<br /> During the reign of Wan Yanyong, the fifth emperor of the Jin Dynasty, the imperial court set up a sutra translation office to specialize in the translation of scriptures and historical materials written in classical Chinese. Meantime, in addition to the above-mentioned Chinese books, there were also Yi, Shu, the Analects of Confucius, the Laozi, the Mencius, the Yangzi, the Wenzhongzi, the Liuzi and the New Book of Tang Dynasty. The reason why these books were translated was that Wan Yanyong hoped that the Jurchen people would get some knowledge of the humanity, justice, and morality of Han people by reading these books, so as to develop a prosperous and stable country.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:05, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081541 杨爱江 女==<br /> <br /> 然而，当时的女直字与汉字不能直接对译，中间需要经过转译为契丹字。为解决这一问题，金章宗在位期间，诏设弘文院，命人译写儒家经典并讲解。旋即，又废止契丹字，要求嗣后汉文典籍直接译为女直字，以省去须经契丹字转译的中间环节。<br /> <br /> However, it was not feasible to translate Nvzhi characters into Chinese characters at that time. And it needed to be translated into Khitan characters first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Besides, Jin Zhangzong abolished its use of Khitan characters and demanded that the Chinese classics should be translated in Nvzhi characters directly, omitting taking advantage of the translation of Khitan characters as a bridge.<br /> <br /> ==英语语言文学（语言学） 202120081547 殷美达 女==<br /> <br /> 金朝政权覆灭之后，虽然留居东北故地的少数女直上层人士尚能娴习女直文，但女直字作为一种语言逐渐失传。明朝政府设置“四夷馆”后，又延人专习女直字，以应付中央与地方政府，或中央与藩属地之间的通译需要。虽然如此，女直语的凋落已成定势。<br /> <br /> 二 太祖时期汉籍（书）翻译之“始”<br /> <br /> <br /> After the collapse of Jin Dynasty, a small number of upper class Nuzhen people who still lived in northeastern China were proficient in Nuzhen language, but its words were being lost gradually. The Ming Dynasty, when setting up &quot;Si Yi Academy &quot;, hired particular people to study Nuzhen language to meet the needs of communication and translation between the central and local governments or its dependent territories. Nevertheless, the decline of Nuzhen language had become a foregone conclusion. <br /> Second, the initial translation of Chinese books in the Emperor Taizu period<br /> <br /> <br /> <br /> After the collapse of the Jin Dynasty, although a small number of Nuzhen upper class people living in Northeast China were very proficient in Nuzhen language, Nuzhen characters have been gradually lost. Having set up the Si-yi-guan, the Ming Dynasty hired people to specially learn Nuzhen characters to meet the needs of translation between the central government and local governments or its affiliated places. Nevertheless, the decline of Nuzhen language is inevitable.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 01:18, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（语言学） 202120081557 周巧 女==<br /> <br /> 明朝万历年间，努尔哈赤率部崛起之时，作为女直后裔的满族并无文字。那时，文移往来必须靠蒙古语的学习与翻译才能完成。为满足文移往来，记注政事的需要，并解决“今我国之语，必译为蒙古语读之，则未习蒙古语者，不能知也”的问题，清太祖努尔哈赤于明万历二十七年，命额尔德尼、噶（gá）盖等改制国书（即，国家的语言文字），以改变满人说女真语却写蒙古字的尴尬局面。[ 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。]<br /> In the wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, as a straight descendant of Jurchen, it had no written words. At that time, the exchange of letters had to rely on Mongolian learning and translation to complete. For recording the political affairs and solving the problem that &quot;Nowadays, the language of our country have to be translated into Mongolian to read, otherwise people can’t understand it without the learning of it. In the wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which is to change the embarrassing situation of Manchu speaking Jurchen language while writing Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.<br /> <br /> ==英语语言文学（语言学） 202120081561 朱素珍 女==<br /> <br /> 自此，满洲的语言和文字渐趋一致。然而问题在于，此时创制的满洲语言（老满文）系参照畏兀儿体老蒙文字母，而蒙古与女真语音原本存在差异，借用的蒙文字母未必能充分传达女真语言的意义。如太宗皇太极在评价老满文时所说，“书中寻常语言，视其文义，易于通晓”，但“至于人名、地名，必致错误。”[ 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。]<br /> <br /> <br /> From then on, the languange and the forms in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there exist original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: &quot;You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt.&quot; (Translated by The First Historical Archives of China and Institute of Chinese Social History :''Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.) <br /> Annotation:<br /> 1. Jurchen: an ancient nationality in China<br /> 2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters<br /> 3. Old Manchu:the language used by ancient Machurian<br /> 4. Manchurian: the founder of Qing Dynasty<br /> <br /> ==英语语言文学（英美文学） 202120081479 陈惠妮 女==<br /> <br /> 为此，皇太极命“巴克什”达海对老满文加以改进，使其音、义明晓，有助于学习，形成了所谓“新满文”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。]文字虽已形成，但满人一时间几乎无书可读，原因有二：其一，此时的满文尚属草创，旗人尚不能以满语编纂书籍；其二，汉字书籍的获取极为不易。<br /> 面对上述情况，太祖努尔哈赤敕令在旗人中延请师傅，教子弟读书，并令达海等人以满文翻译汉文典籍。<br /> Therefore, the King asked Baks Dahai to develop the Old Manchu to make its sound and meaning more clear, which maked it easier to learn. It is in this way that the so-called New Manchu was formed. [E'ertai et al. Fengxiu: &quot;Records of the Qing Dynasty·Records of Emperor Taizongwen&quot;, Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been developed, the Manchu can hardly find bookes to read for two reasons. One is that the Manchu language at that time is still an initial creation. The other is that it's so hard to get the books in Chineses charaters.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics in Manchu.<br /> <br /> ==英语语言文学（英美文学） 202120081482 程杨 女==<br /> <br /> 《清史列传》中对此的记载如下：弱冠，太祖高皇帝召直文馆，凡国家与明及蒙古、朝鲜词命，悉出其手。有诏旨应兼汉文者，亦承命传宣，悉当上意。旋奉命译《明会典》及《素书》、《三略》。[ 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。]<br /> The records of Da Hai in the Biographies of the Qing Dynasty as follows: at the age of twenty, he was called into the imperial palace and served in Wen Guan (the bureaucratic ministry for translating Chinese books in the early Qing Dynasty). The naming of new words that related to the Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Chainese-related orders totally reflecting the will of the emperor. Soon, he was asked to translate the Code of Ming Dynasty, Su Shu(written in Qing Dynasty), and San Lue(written by Huang Shigong).[The Biographies of the Qing Dynasty, edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.]--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:52, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081483 丁旋 女==<br /> <br /> 上文中所谓《明会典》，又称《大明会典》，系明代典章制度史书，内容涉及汉族文教、历法、习俗等。与《明会典》不同，《素书》成书于西汉，并非典章著作，而是哲理之学，道家思想的智慧之作。《三略》又名《黄石公三略》，既是军事战略专论，又糅合了诸子百家思想。<br /> ''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering Education of Han②, the Chinese calendar, and custom and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a wisdom work full of philosophy and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought. <br /> <br /> Annotation: <br /> ①''Code of Ming Dynasty'': One code about Ming’s laws and regulations in many aspects started to write in 1393 and finished in 1578.<br /> ②Education of Han: The education policy initiated by emperors of Ming Dynasty in order to transmit Confucianism thoughts and consolidate their reign.<br /> ③''Su Shu'': It is one book full of principles and truth written by Huang Shigong in the western Han Dynasty. It is used for the reign of country because of its instructive and moral function.<br /> ④''Sun-Lue'': It is one famous ancient military book including three parts written by Huang Shigong in the Western Han Dynasty. The military thoughts in it are critically useful and different from others because it discusses military strategies from political perspective.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 06:43, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081485 付红岩 女==<br /> <br /> 以上三者皆是重要的汉文典籍，清太祖令达海翻译它们，开启了清代翻译汉籍（书）之先河，其政治策略上的深刻用意不言而喻。<br /> <br /> 三 太宗时期汉籍（书）翻译之“兴”<br /> <br /> 太宗皇太极即位后，为鼓励旗人读书，多措并举：一方面，要求“十五岁以下，八岁以上者，俱令读书”，惩处不愿教子读书者；另一方面，为改善“无书可读”的情况，又致函朝鲜，索求汉文典籍。<br /> <br /> Since the three ancient books just mentioned above were all significant Chinese classics, Nurhaci, the Emperor in Qing Dynasty requested Dahai, the official should translate the classics into the mongolian, whose profound meaning in the aspect of political layout was very explicit.<br /> Third, the interest of translating Chinese classics has reached its climax during the power of Nurhaci.<br /> After NUrhaci’s coming into the power, many decrees has been enacted in attempt to encourage the people to read. On the one hand, the teenagers between 8 and 15 were allowed to read. In addition , the parents who were reluctant to support their offspring to read would be punished. On the other hand, Qing Dynasty sent a letter to Korea, in which the former asked the later to denote more Chinese classics in order to improve the predicament that the books were not enough to read.<br /> <br /> <br /> 批改：译者译文总体流畅，对原文理解总体得当。以下为细节处理上的建议 <br /> <br /> 1.“清太祖”一词为中国专有名词，应先查后译。清太祖指的是努尔哈赤（1616-1626），是后金第一位大汗，清朝的奠基者，太祖在位时，“大清国”还没有定鼎中原，故此时的“清”并不能算是中国的一个朝代。译者将其处理为“the Emperor in Qing Dynasty”不够严谨。<br /> 建议改为：Nurhaci, the Founder of Qing Dynasty<br /> <br /> 2.“三 太宗时期汉籍（书）翻译之‘兴’”此处为论文小标题，首先，应当注意标题格式。结构上，原文为名词短语，译者翻译时使用英语句子的SVO（A）结构，虽然意思完整，但失去了原文的简洁。<br /> 词语上，“兴”强调翻译之风的兴起、盛行，译者将其处理为“reached its climax”缺乏严谨性，太宗时期不一定是汉籍翻译的高潮时期。<br /> 建议改为：Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci<br /> <br /> 3.“十五岁以下，八岁以上者，俱令读书”<br /> 词语上，“令”是主动要求的意思，译者将其处理为“be allowed”，即被允许读书的可能性，读与不读似乎都是可以接受的。结合后文“惩处不愿教子读书者”，说明“令”是强制的。“be allowed”不能精准传达出原文清政府对旗人读书的鼓励与强制性。<br /> 结构上，原句省略了主语（清政府），原意为：清政府要求十五岁以下，八岁以上的人都得读书。译者将主动结构改为了被动结构，突出强调了实施对象。<br /> 建议改为：The teenagers between 8 and 15 were asked to read.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:20, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081497 李瑞洋 女==<br /> <br /> 《朝鲜王朝实录·仁祖实录》中写道：“闻贵国有金、元所译《书》、《诗》等经及《四书》，敬求一览，惟冀慨然。”[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。]可见，皇太极此时想要借阅的并非汉文原书，而是汉籍的金、元译本，即女真语和蒙古文译本。对此，朝鲜政府方面虽然进行了回应，但态度并不热忱：见索《诗》、《书》、《四书》等书籍，此意甚善，深嘉贵国尊信圣贤，慕悦礼义之盛意。<br /> <br /> As mentioned in ''King Injo the Great'', one of the volumes in ''Annals of the Korean Dynasty'' “We heard your country have ''the Four Books'' and other classics including ''The Book of Poetry'' and T''he Book of History'', which were translated in Jin Dynasty and Yuan Dynasty, so we sincerely hope your generous lending of these books.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973,P38] Obviously, at this time what Huang Taiji wanted to borrow was not the original Chinese book, but the Jin and Yuan translations, namely the Jurchen and Mongolian versions. Although Korean officials responded to this request, they were not very willing: It is very nice of you to ask for the Four Books and other classics including ''The Book of Poetry'' and ''The Book of History'', and we really appreciate your country’s popularity of respecting men of virtue and advocating courtesy and justice.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 02:19, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081498 李姗 女==<br /> <br /> 第国中所有，只是天下通行本，而金、元所译，则曾未得见，兹未能奉副，无任愧歉。[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。]<br /> <br /> 由于未能索得属意书籍，皇太极遂令达海继续翻译，后者于天聪六年开始翻译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》，以及《大乘经》等。只可惜，由于达海英年早逝，上述书籍未能译竟。<br /> <br /> The one that existed in the great empire was just a general version that circulated all over the country.（* But the one that existed in the whole country was just a general version.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)） As the translating versions of Jin and Yuan were not publicized yet, it's a pity that their works were not able to be offered to the emperor.（* However, the translated versions in Jing Dynasty and Yuan Dynasty hadn't published yet.It's a pity that their works were not able to be offered to the emperor.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)) [National History Compilation Committee: ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 63.]<br /> <br /> Failing to obtain desired translation versions, Huangtaiji,the first emperor of Qing dynasty, ordered Dahai to continue his translation work. And in the sixth year of Huangtaiji's rule (the year of 1632), Dahai began to translate ''History as a Mirror'', ''The Six Arts of War'', ''The Records of Three Kingdoms'' as well as ''Mahayana Sutra'' and so forth. [* ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)] Unfortunately, the translation of these books was not finished as a result of Dahai's early death.<br /> <br /> ==英语语言文学（英美文学） 202120081500 李文璇 女==<br /> <br /> 清初之际，达海被满洲“群推为圣人”，他翻译的汉文书籍对于拓展满族的知识范围，甚为关键。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。]《清实录·太宗文皇帝实录》中说：其平日所译汉书，有《刑部会典》、《素书》、《三略》、《万宝全书》俱成帙。（天聪六年）时方译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》及《大乘经》，未竣而卒。<br /> In the early Qing Dynasty, Dahai was regarded as a sage by the people of Manchuria. The Chinese books translated by him was significant for extending the knowledge. In the book ''Memoir of the Qing Dynasty'' for the Emperor Taizong, it recorded that the books Dahai had translated, including ''Records of Ministry of Punishment'', ''Su Shu'' ( a book about Taoism), ''San Lue'' ( a military book), ''Wan Bao Quan Shu'' ( a book about daily life), all of which had been compiled into volumes. In 1632, he translated ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism). However, he died without finishing these books. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:26, 28 September 2021 (UTC)--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:38, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081501 李雯 女==<br /> <br /> 初我国未深谙典故，诸事皆以意创行，达海始用满文，译历代史书，颁行国中，人尽通晓。惟我太祖天纵聪明，因心肇造，所行皆与古圣贤同符默契。达海与额尔德尼应运而生，实佐一代文明之治云。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。]<br /> In the beginning, our country was not familiar with the ancient books and stories, so everything began by &quot;thoughts&quot;. Since Dai Hai began to use Man Character to translate historical books of the past dynasties and promulgated it in our country, it has become universal among public. Only my great Grandfather, gifted and wise, created from the heart, and acted in accordance with the ancient sages. So the Dai Hai and E Erdeni came into being following the tendecy, who help to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;The record of Emperor Taizong in Qing Danasty,Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:36, 29 September 2021 (UTC)<br /> <br /> In the beginning, our country established things at will without the study of ancient classics. They were not well-known to the public until Da Hai translated historical books of the past dynasties in Manchu and promulated them in the country. Only the Emperor Taizu, who founded the dynasty on his own way, was so gifted and wise that what he had done was exactly accordance with the ancient sages.In reasponse to the call of the times, Da Hai and Erdeni came into being and helped to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;''The Record of Emperor Taizong in Qing Danasty'',Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:49, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081505 刘沛婷 女==<br /> <br /> 如前所述，《明会典》、《素书》、《三略》等书的翻译始于太祖时期，但成书于天聪四年，其余书籍的翻译则为时稍晚。综观达海译书，既有《孟子》之类所谓“知正心、修身、齐家、治国”者，又有《素书》、《三略》和《六韬》等“益聪明智识，选练战攻的机权”者，以及《通鉴》等“知古来兴废事迹”者，他的翻译“实佐一代文明之治”。<br /> <br /> 以《刑部会典》（又称《明会典》）为例，达海译本既是天聪年间国家创制法律的依据，也是太宗推行政治改革的蓝本。<br /> <br /> As mentioned above, the translation of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began in the reign of Taizu but was completed in 1630. The other books were translated a little later. Da Hai's translations covered abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training and combat in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men knowing the rise and fall of ancient times in ''Comprehensive Mirror for Aid in Government''. Therefore, his translations did promote the rule of civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reforms carried out by Taizong.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 15:25, 28 September 2021 (UTC)<br /> <br /> As mentioned above, the translating of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began during the reign of Taizu but was completed in 1630, the fourth year under the reign of Taizong. Other books were translated at a later time. Given that in Da Hai's translations exist abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training the military in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men comprehending the ups and downs experienced by dynasties in the past in ''Comprehensive Mirror for Aid in Government'', his translations did promote the governance under civilization.<br /> <br /> Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reform carried out by Taizong.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081508 刘晓 女==<br /> <br /> 太宗素有“振兴文治”的愿望，不仅创制了作为清代考试制度之滥觞的生员和举人考试，而且使巴克什、笔帖式制度臻于成熟，二者合力使得汉籍翻译的风气渐开：一方面，作为“巴克什”或“笔帖式”，希福、尼堪、刚林、苏开等人先后奉敕“（翻）译汉字书籍”或“记注国政”；另一方面，太宗以自古国家“以文教佐太平”为由，令满人争相读书，从生员中选取“文艺明通者优奖之”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。]<br /> <br /> 在对待前朝即明代的问题上，太宗采取“讲和”与“自固”并行的政策，但其本人向往中原汉族文化，所谓“性嗜典籍，披览弗卷”即是这一情况的体现。<br /> <br /> Holding the idea to &quot;revitalize the administration by education and culture&quot;, Taizong not only created examinations from which the examination system of Qing Dynasty originated, for xiucai and juren, those who have passed in the exam at the county and provincial level respectively, but also made the Baksh and Bithesi system reach a mature state. Together, the two measures promoted the translation of books written in Chinese. On one hand, Xifu, Nikan, Ganglin and Su Kai, as &quot;Bakshs&quot; or&quot;Bithesis&quot;, successively &quot;translated Chinese books&quot; or &quot;annotated state affairs&quot; by the order of the emperor. On the other hand, by saying that countries applied the education and culture to safeguarding the stablization since ancient times, Taizong urged people to scramble to study, and then awarded those from xiucai &quot;who mastered literature and arts&quot;. (''Records of Qing Dynasty· Emperor Taizong'', edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)<br /> <br /> In dealing with the treatment of the previous dynasty, that is Ming Dynasty, Taizong adopted the policy of &quot;settling a dispute&quot; and &quot;self-consolidation&quot;. But he himself yearned for the Chinese culture of the Central Plains, which is embodied by the so called expression &quot;Loving Chinese works and reading Buddha volumes.&quot;<br /> <br /> ==英语语言文学（英美文学） 202120081510 刘运心 女==<br /> <br /> 于是，太宗诏令儒臣翻译汉书，并命金、汉之人阅读。[ 同上，第2页。]太宗深知，汉文典籍言微而义大，其精要者不仅涉及帝王治平之道，而且涉及正心、修身、齐家之理。但汉文典籍数量庞杂，翻译时必须有所选择。<br /> Therefore, Taizong issued an order asking the civilian official to translate Han books and all the Han and Jin people are required read those. (Ibid., p.2) Taizong knew well how brief and profound Han classics were. Their essence not only involves the governess of the country and its people, but also discusses inner integrity, decent behavior and family harmony. Nevertheless, a great number and variety of Han classics means what to be translated needs selection.<br /> <br /> <br /> Therefore, Taizong ordered Confucian officials to translate Han books, while all the Han and Jin people were required to read those. (Ibid., p.2) Taizong knew well that Han classics were sublime works with deep meaning, whose essentials included not only the method of statecraft, but also self-cultivation and family regulation. Nevertheless, among a great number of Han classics, there must be an extraction.<br /> --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081511 罗安怡 女==<br /> <br /> 如天聪六年九月，王文奎奏请从读书笔帖式内，选取“伶俐通文者”一、二人，并从秀才内选取“老成明察者”一、二人，令其“讲解翻写”。天聪九年三月二十一日，仇震向太宗谏言，要求从汉人中选取精通经、史者二、三人，并从金人中选取熟悉字法者三、四人，将各经史典籍及《通鉴》（即《资治通鉴》）中“有裨君道”的精要部分“集为一部”，日日讲解，以便统治者在翻译、日讲中学习汉族文化，以及治世之道。[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。]固然，对于汉文典籍与汉族文化，太宗并非全盘接受，而是辩证地加以吸收。<br /> For instance, in September, 1632, the sixth year of T'ien-ts'ung (the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty, advising that they should elect one or two &quot;literates who were skilled at writing and translation&quot; from the bithesi, and one or two &quot;scholars who were learned and perspicacious&quot;, for &quot;teaching, interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung, Chou Zhen advised Emperor Taizong to elect two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with 字法. These scholars should choose essentials from classics and ''The Zizhi'' (''The Zizhi Tongjian'') , which benefits the ideas of ruling power of feudal emperors, and compile them into one book. Also they should discourse the compiled thoughts frequently, in which the ruler could learn the Han culture and method of statecraft. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Of course, Taizong did accepted Chinese classics and han culture critically and dialectically.<br /> <br /> For instance, in September, the sixth year of Tian Cong(the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty to pick up one or two who are &quot;talented in literature” and pick up one or two who are &quot;sophisticated and insightful&quot;from the scholars for &quot; interpretation, and translation&quot; of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung,Qiu Zhen advised Emperor Taizong to pick up two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with grammer to let them choose the essence which are benefical to the reign from classics and ''The Zizhi'' (''The Zizhi Tongjian'') and compile them into one book.After that,they should illuminate the compiled thoughts every day, which is beneficial to the study of the ruler about the Han culture and ruling ways. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Definitely speaking, Taizong did accepted Chinese classics and han culture critically and dialectically.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:24, 29 September 2021 (UTC)(Luo Xi罗曦）<br /> <br /> ==英语语言文学（英美文学） 202120081512 罗曦 女==<br /> <br /> 如天聪九年五月，上谕文馆诸臣：朕观汉文史书，殊多饰辞，虽全览无益也。今宜于《辽》、《宋》、《金》、《元》四史内，择其勤于求治而国祚昌隆，或所行悖道而统绪废坠，与夫用兵行师之方略，以及佐理之忠良、乱国之奸佞，有关政要者，汇纂翻译成书，用备观览。至汉文正史之外，野史所载，如交战几合，逞施法术之语，皆系妄诞，此等书籍，传之国中，恐无知之人信以为真，当停其翻译。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。]<br /> <br /> For instance，in May，the ninth year of Tian Cong，the emperor informed all the offcials in the cultural center that：I have read all those historical records in Han Dynasty filled with various ornaments，only to find that I have gotten nothing。Now you had better to pick up some references among &lt;Liao&gt;、&lt;Song&gt;、&lt;Jin&gt;、&lt;Yuan&gt; about some cases like dilligence making a prosperous country or idleness making a weak one,also,you can pick up some military stratedies,and some information about those noble and talented citizens or traitors,and than you ought to translate all those relevence and compile them into a book prepared to be read.As for those unofficial history in Han excluded,like how many rounds did soldiers battle or the spell spoken by wizards,are all the nonsense,which will bewilder the ignorant,deserving to be prohibited from translation.{E Ertai：《清实录、太宗文皇帝实录》，Beijing：Chinese bookstore，1985，p9.}<br /> <br /> <br /> A modified version: For instance, in May 1653, the Emperor said to the ministers in Literature Institution(that is, the later Cabinet in Qing Dynasty), &quot;I have leafed through the historical works in Chinese language with various ornamental rhetorics, but the complete reading of them is not beneficial. Now it is appropriate to select salient examples referred from the four historical recrods of ''Liao'', ''Song'', ''Jin'' and ''Yuan'', which will be compiled into books for later reading. These examples include those who were dedicated in governing the country thereby with a promising national development, or those who deviated from the correct path with weak administration, and the generals adept at warfare, loyal and honest servants assisting the sovereign to handle state affairs, the treacherous ones rendering the nation disorderly and chaotic as well as other relevant political workers. Meanwhile, apart from the official history, the unofficial historical works that record untrue events, like the conditions of battles, are all fabricated. If those unfavorable books are spread to the mainland, they may bewilder the ignorant and gullible individuals, thus deserving to be prohibited from translation. (E Eratai: ''Records of Qing Dynasty·Emperor Taizong'', Beijing: China Publishing House, 1985, Page9.)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 04:47, 29 September 2021 (UTC)毛雅文<br /> <br /> ==英语语言文学（英美文学） 202120081514 毛雅文 女==<br /> <br /> 由上可知，在汉籍翻译的问题上，太宗讲求的是实用，希望将翻译与政要相关联，反对翻译浮华藻饰的汉文书籍，或者野史中所载不足为信者。以《刑部会典》的翻译为例，该译本的刊刻与颁行逐渐成为太宗朝的临政规范。《天聪朝臣工奏议》中说：“近奉上谕，凡事都照《大明会典》行，极为得策。”[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。]<br /> <br /> <br /> From here it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of ''The Code of the Ministry of Penalty'' as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. ''The Petition of Ministers during the Reign of Tiancong'' states, &quot;Recently, by the order of the Emperor, everything should be conducted in accordance with ''The Code of Ming Dynasty'', which is a desirable policy.&quot; (Luo Zhenyu: ''The Petition of Ministers during the Reign of Tiancong'', Beijing: China Remin University Press, 1989, Page2.)<br /> <br /> ==英语语言文学（英美文学） 202120081516 牟一心 女==<br /> <br /> 宁完我也说，我国六部的设立原是照“蛮子家立的”，因而金官对于部中当举事宜原本并不知情，而今翻译《会典》（即《明会典》），参汉酌金，加以“打动”，必将使其“去因循之习”而“渐就中国之制”。[ 同上，第82页。]<br /> <br /> 四 世祖时期汉籍（书）翻译之发展<br /> <br /> 清初儒臣中，除额尔德尼、噶盖和达海之外，通满、蒙、汉字者不乏他人，如伊成额、希福、刚林等，便是其中姣姣者。<br /> <br /> Ning Wanwo also said that the establishment of the six ministries in feudal China was based “on that of minority nationalities”, so the officers of Jin Dynasty had no idea about the affairs in the ministries. Now the translation of Code(a record of laws and systems of a dynasty)(namely, Code of Great Ming Dynasty) must refer to both the precedents of Central China and Jin Dynasty and amend them to make it get rid of rigid traditions and turn to the conventions of Central China.[ibidem, Page 82]<br /> <br /> FOURTH The development of Chinese literature (books) in Qing Dynasty Shunzhi period<br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the strong performers among them.<br /> <br /> <br /> （石丽青改）：<br /> <br /> Ning Wanwo also said that the establishment of the six ministries of feudal China was based on “that of the southerners”, so Jin Guan had no knowledge of the affairs concerning the appointment in the ministries. Now the translation of Code( a record of laws and systems of a dynasty)( namely, Code of Great Ming Dynasty) must refer to both the precedents of Han and Jin Dynasty and then amend them to make it get rid of rigid traditions and gradually conform to the conventions of Central China. [ibidem, Page 82.]<br /> <br /> FOURTH The development of Chinese literature (books) in Shizu Period <br /> <br /> Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the best performers of them.<br /> <br /> ==英语语言文学（英美文学） 202120081521 石丽青 女==<br /> <br /> 据传，伊成额不仅将《太祖高皇帝实录》译成汉文，而且翻译了朝鲜所奏表章，以及《礼部会典》等书。[ 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。]希福兼通满、蒙、汉三种语言，他的翻译有别于伊成额，不是将满文译成汉语，也不是将朝鲜文译成满语，而是主要翻译汉书、汉典，所翻译的汉文书籍包括《辽》、《金》、《元》三史等。希福的上述译书于顺治元年进呈皇帝，获世祖恩赉。<br /> It is said that Yi Cheng'e translated not only the Annals of Emperor Taizu Gao into Chinese, but also the seals played by North Korea and the Book of the Ministry of Ceremonies. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xifu was fluent in Manchu, Mongolian and Chinese. His translation was different from Yicheng'e. He did not translate Manchu into Chinese or Korean into Manchu, but mainly translated Chinese books and Chinese classics, including Liao, Jin and Yuan. Xifu's translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu. (英语语言文学-英美文学 202120081521 石丽青 Shi Liqing)<br /> <br /> <br /> It is said that Yi Cheng'e translated not only the Factual Record of Taizu, but also the memorials presented to the emperor by North Korea, Records of the Board of Rites, and other books. [ Qing Gaozong's Royal Compilation: &quot;Eight Banners Manzhou Clan Genealogy&quot;, Shenyang: Liaoshen Publishing House, 1989, page10.] Xi Fu was proficient in Manchu, Mongolian and Chinese, whose translation was different from Yi Cheng’e’s. Neither did he translate Manchu into Chineses nor Korean into Manchu, he mainly translated Chinese books and classics, including Liao, Jin and Yuan. Xi Fu’s translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:14, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081523 王李菲 女==<br /> <br /> 《清实录·世祖章皇帝实录》中，曾详细记载了希福进呈译本时的情形：窃稽自古史册所载，政治之得失，民生之休戚，国家之治乱，无不详悉具备，其事虽往，而可以诏今；其人虽亡，而足以镜世。故《语》云：“善者吾师，不善者亦吾师。”从来嬗继之圣王，未有不法此而行者也。<br /> <br /> In the “Records of Qing Dynasty· Emperor Fu Lin”, there was a detailed record of the situation when Xi Fu presented the translation: in the ancient records, whatever gain and loss in politics, weal and woe of people’s livelihood, or governance and chaos of countries, they’ve all been documented in detail. Although things have passed, they can still enlighten us. The ancestors have passed away, they can also provide references. Therefore, the “Language” said, “The heroes are my teacher, and so are the villains .” Virtuous emperors from ancient times to present have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081525 王镇隆 男==<br /> <br /> 辽、金虽未混一，而辽已得天下之半，金亦得天下之大半，至元则混一寰区，奄有天下，其法令政教皆有可观者焉。我先帝鉴古之心，永怀不释，特命臣等将《辽》、《金》、《元》三史，芟（shān）削繁冗，惟取其善足为法，恶足为戒，及征伐畋（tián）猎之事，译以满语，缮写呈书。臣等敬奉纶音，将《辽史》自高祖至西辽耶律大石末年，凡十四帝，共三百七年；《金》凡九帝，共一百十九年；《元》凡十四帝，共一百六十二年，详录其有裨益者，……伏乞皇上万几之暇，时赐省览，懋稽古之德，弘无前之烈，臣等不胜幸甚。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。]<br /> <br /> Although Liao and Jin did not mix together, Liao had already won half of the world, and Jin had also won the other half. Until the Yuan Dynasty, they were combined into one whole world,and there were considerable and available laws, politics and religions. My first emperor’s desire to learn from the ancients will never be released. I and other ministers were ordered to edit and slash the three histories of &quot;Liao&quot;, &quot;Jin&quot; and &quot;Yuan&quot;, but take the good part as the law, and the evil part as the precepts. And the matters of conquering and hunting, were translated into Manchu,written and presented in a book. I and others followed respectfully my Lord ‘s orders,took the history of Liao from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; Jin, the nine Emperors, lasted one hundred and nineteen years;Yuan recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Lord to have occasional reviews when my Lord is not dealing with country’s affairs,and to encourage your people to live up to ancient virtues and promote the unparalleled huge achievement. I and other would greatly appreciate it. [E'ertai et al. revised with imperial edict &quot;Records of the Qing Dynasty·Records of Emperor Shizuzhang&quot;, Beijing: Zhonghua Book Company, 1985, pp. 15-16. ]<br /> <br /> ==英语语言文学（英美文学） 202120081526 卫怡雯 女==<br /> <br /> 上文中，不仅明确论及汉文典籍的历史作用，而且阐述了翻译这些典籍的必要性、作用与目的等，其总目标是“懋稽古之德”，以翻译佐文教，治太平。换言之，希福希望通过翻译《辽》、《金》、《元》三史等，从中原汉族王朝中借鉴国家治理经验，以接续太宗皇太极以来以经世致用为核心的翻译思想，并为嗣后翻译汉籍树立原则与典范。据《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》，以及《清代内府刻书目录解题》等综合统计，顺治年间，由官方刊刻的汉书满文译本共九种，分别是《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》。其中，顺治七年译成的《三国志（通俗演义）》既有满文本，又有满汉合璧本。<br /> <br /> As described in the above, it not only discussed the historical role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these ancient books and records. The overall goal is to encourage people to observe traditional virtues, using translation to assist the country to develop culture and education. In other words, Xifu wanted to draw on the experience of state governance from Han Dynasty in the central China through translating the history of Liao, Jin, and Yuan Dynasty in order to succeed the thought of translation of administering state affairs and applying theory to practice as the core since the emperor Taizong Huangtaiji, and set up the principle and model of translating Chinese books for later generation. According to general statistics of The General Catalogue of The Best Edition and the Ancient Books and Records of Taipei's National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Directory of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in the Qing Dynasty, during the period of Tongzhi, there are nine Manchu translated versions of the official published Chinese books by blocking print, they are: The History of Liao Dynasty, The History of Jin Dynasty, The History of Yuan Dynasty, Hongwu Yaoxun, The Romance of Three Kingdoms, Book of Songs, The Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liu Tao and San Lue. Among them, The Romance of Three Kingdoms translated in the seventh year of Tongzhi had both Manchu version and the combined one of Chinese and Manchu.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:23, 29 September 2021 (UTC)<br /> <br /> Thereinbefore, it not only discussed the historic role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these books. The overall goal is to encourage people to observe traditional virtues, using translation to develop culture and education and bring social prosperity. In other words, Xifu wanted to draw on the experience of state governance from Chinese dynasty in the central plains through translating the histories of Liao, Jin, and Yuan. In this way, the translation idea originated from the dynasty of Huangtaiji that knowledge should benefit national affairs can be succeeded and set up the principle and model of translating Chinese books for later generation. According to the general statistics of The General Catalogue of the Publications and Classics of National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Catalogue of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in Qing Dynasty, during the period of Shunzhi dynasty, there are nine official Manchu translations of Chinese books.They are History of Liao Dynasty, History of Jin Dynasty, History of Yuan Dynasty, Hongwuyaoxun, Records of the Three Kingdoms, Classic of Poetry, Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liutaosanlue. Among them, Records of the Three Kingdoms translated in the seventh year of Shunzhi dynasty has both Manchu version and the combined one of Chinese and Manchu.(revised by Wei Chuxuan)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081527 魏楚璇 女==<br /> <br /> 另外，《孝经》曾于顺治、康熙、雍正朝刊刻三次，但版本明显不同：顺治年间的刊行本为阿什坦译本，康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，仅注明“雍正皇帝敕译”。令人好奇的是，虽然世祖笃信佛教，论佛谈法，但从相关文献看，未见有顺治朝翻译的汉文经书，其中原因，不得而知。<br /> What's more, Classic of Filial Piety has different publications of translation in different dynasties. In Shunzhi dynasty, the publication is Ashtan's translation. In Kangxi dynasty, the publication is Hesu's translation. In Yongzheng dynasty, the translator is unknown. It is only indicated in the publication that the translation is asked by Yongzheng emperor. Curiously according to relevant literature though Shunzhi emperor believed in Buddhism, there is no translation of Buddhist classics made in his dynasty. And the reason of this remains a mystery.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:12, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081528 魏兆妍 女==<br /> <br /> 世祖年间翻译刊行的九种汉文书籍中，《六韬》、《三国志（通俗演义）》和《大乘经》等三种原系达海于天聪六年开始翻译，但由于达海早逝未能译成。三部作品中，尤以《三国志（通俗演义）》的翻译所获世祖认可为甚。《清实录·世祖章皇帝实录》中说：<br /> 以翻译《三国志（通俗演义）》告成，赏大学士范文程、刚林、祁充格、宁完我、洪承畴、冯铨、宋权、学士查布海、苏纳海、王文奎、伊图、胡理、刘清泰、来袞（gǔn）、马尔笃、蒋赫德等鞍马、银两有差。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。]<br /> <br /> Nine kinds of Chinese literary books has been translated and published during the year of Shizu, among which Da Hai began translating three kinds of the original system of &quot;Liu Tao&quot;, The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra&quot; during the sixth year of Tian Cong. However, Da Hai failed to translate them all successfully due to his early death. Among these three works, especially the translation of &quot;The Popular Romance of the Three Kingdoms&quot; has received the most approval of Shizu. Said in &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: With the completed translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu would award some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede. [ Ertai and others were ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]<br /> <br /> Among the nine kinds of Chinese books translated and published during the reign of Shizu emperor , three were first translated by Da Hai in 1632, including &quot;Liu Tao&quot;, “The Popular Romance of the Three Kingdoms&quot; and &quot;Mahayana Sutra”. Yet they failed to be finished due to his early death. Of the three works, the translation of &quot;The Popular Romance of the Three Kingdoms&quot; received the most recognition of Shizu emperor. According to &quot;The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;: Given the successful translation of &quot;The Popular Romance of the Three Kingdoms&quot;, Shizu emperor awarded some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede, and the amount of awards depended on their position.[ Ertai and others ordered by the emperor to modify: &quot;The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang&quot;, Beijing: China Publishing House, 1985, Page 13. ]--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:32, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081531 肖毅瑶 女==<br /> <br /> 此次获得赏赐者共计十六人，从大学士到学士不等，既赏鞍马，又赏银两，可见其对于该书翻译的重视。值得特别注意的是，关于《三国志（通俗演义）》一书的翻译，《清初内国史院满文档案译编》中也有记载，不仅更加详实，而且内容上也与《清实录》中的记载有较大出入。为便于比较，现一并摘录如下：<br /> A total number of 16 officers, varying from Grand Masters to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, what deserved a special attention was that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:<br /> <br /> ==英语语言文学（英美文学） 202120081532 谢佳芬 女==<br /> <br /> 以翻译《三国志（通俗演义）》告成，赏赐内翰林院大臣。赏予大学士范文程巴克什、刚林巴克什、祁充格、宁完我、洪承畴、冯铨、宋权七大臣彩鞍、雕辔（pèi）、……头等马各一匹、银各五十两。赏学士查布海、苏纳海、王文奎、伊图、胡理、清泰、来袞、马迩都、赫德九人无鞍二等马各一匹、银各四十两。<br /> <br /> When ''Romance of the Three Kingdoms’’ having been completed，all the ministers in Hanlin Academcian were awarded. The grand secretaries Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were rewarded color saddle, bridle, one first-class horse and fifty liang of silver respectively. The nine scholars, Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each have one second-class bareback horse and forty liang of silver<br /> <br /> ==英语语言文学（英美文学） 202120081534 熊敏 女==<br /> <br /> 赏内弘文院主事能图、叶成格、曹皮、铿特依、杜当、布尔凯、侍讲学士吕宗烈、侍读学士张皮机、典籍官王丛庞九人银各四十两。赏博士科尔科岱、霍斯霍利、尼曼、苏和、奇同格、芒色、霍托、穆成格、周有德、必利科图、国史院博士图巴海、秘书院秦达浑臣十二人银各二十两。赏笔帖式翁国顺、额斯黑、高利、马齐蘭、乌勒扈、穆成格、必利科图、严楚蘭、阿希图、国史院笔帖式朱臣十人银各二十两。<br /> <br /> ==英语语言文学（英美文学） 202120081539 羊叶 女==<br /> <br /> 以上送礼部一一宣名，跪受赏。[ 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。]<br /> <br /> 显然，上述两种文献提到的系同一件事情，但内容上有明显出入：首先，封赏的人数不同。<br /> The officials above give gifts to the Ministry of Rites one by one, being declared the name, and kneeling to be rewarded. [Editor of China's First Historical Archives: Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty, Beijing: Guangming Daily Press, 1989, p. 80.] Obviously,the two documents mention the same thing, but there are obvious differences in content: first, the number of people who are rewarded is quite different.<br /> <br /> <br /> <br /> <br /> All these officials on the list will be named in recognition and rewarded on their knees at the Ministry of Rites. [ Edited by the First Historical Archive of China: &quot;Translation and compilation of Manchu archives in the Early Qing Dynasty•Shunzhi Dynasty&quot;, GuangMing Daily Press, 1989, P80]<br /> <br /> Appartently, the two literatures mentioned above refer to the same thing, but they differ in content: Firstly, the number of rewarded people is different. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:34, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081543 杨柳青 女==<br /> <br /> 例如，《清实录》中只有十六人，《清初内国史院满文档案译编》则多达四十七人，二者之间的出入主要在于弘文院主事、侍讲与侍读学士、典籍官、博士，以及笔帖式等职官群体名单。其次，在赏赐的物件问题上，《清初内国史院满文档案译编》的记载较之《清实录》明显更加详实、具体，可信度更高。再次，在个别封赏对象的称呼上，两种文献之间也有差异。<br /> <br /> For example, only 16 civil officials are rewarded according to the &quot;Records of the Qing Dynasty&quot; while officials who are rewarded according to the &quot;Translation and Compilation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are as many as over 40. This difference mainly lies in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the &quot;Translation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty&quot; are obviously more detailed, accurate and credible than those in the &quot;Records of the Qing Dynasty&quot;. Thirdly, there are also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:30, 29 September 2021 (UTC)<br /> <br /> For example, only 16 civil officials were rewarded in the The Records of the Qing Dynasty while officials rewarded in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were as many as over 40. This difference mainly lay in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were obviously more detailed, accurate and credible than those in the The Records of the Qing Dynasty. Thirdly, there were also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)Yi Yangfan<br /> <br /> ==英语语言文学（英美文学） 202120081545 易扬帆 女==<br /> <br /> 例如，《清实录》中的“刘清泰”被写作《清初内国史院满文档案译编》中的“清泰”，“马尔笃”被写作“马迩都”，“蒋赫德”被写作“赫德”，等等。<br /> 世祖年间翻译的汉文书籍中，《洪武宝训》、《表忠录》、《诗经》与《孝经》等也各具代表性。《洪武宝训》系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针政策。<br /> For example, Liu Qingtai in Factual Record of Qing Dynasty was written as Qingtai in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, Mar Du was written as Ma Erdu, and Jiang Hede was written as Hurd, etc.<br /> The translated Chinese books in the certain era of Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety have had their own representatives. HongWu Baoxun was a symbol of the imperial power politics of Ming Dynasty, which reflected the ideas and policies of Zhu Yuanzhang, the emperor Taizu of Ming Dynasty.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 16:03, 28 September 2021 (UTC)Yi Yangfan<br /> <br /> For example, “Liu Qingtai” in Factual Record of Qing Dynasty was written as “Qingtai” in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, &quot;Mar Du&quot; was written as &quot;Ma Erdu&quot;, &quot;Jiang Hede&quot; was written as &quot;Hede&quot;, and so on. The translated Chinese books in Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety all were of representative. Hongwu Baoxun was a symbol of imperial power politics in the Ming Dynasty and reflected the ideas and policies of Zhu Yuanzhang, the emperor of the Ming Dynasty.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:46, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081546 殷慧珍 女==<br /> <br /> 顺治三年三月，《洪武宝训》的满文翻译完成，成为清朝入关后的首部汉籍译作。世祖对于该部译作极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王多尔衮钦命汉官代笔，以世祖名义为译作制作序文，颁行全国。世祖对明太祖推崇备至，尤其是后者制定的条例章程，认为历代贤君莫如洪武，因而本书的翻译目的性极强。<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation written by Chinese writer after the Qing Dynasty was in power. The emperor Shizu attached great importance to this translation. He not only rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed Han officals to write a preface in the name of Shizu, which was issued throughout the country. The emperor Shizu revered the emperor Taizu of Ming Dynasty, especially the regulations and articles he formulated, and believed that there were no virtuous monarchs of all dynasties like Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:17, 29 September 2021 (UTC)<br /> In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation done by Chinese translators since the Qing Dynasty was established. The Emperor Shizu attached great importance to this translation. Not only he rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed the officals of Han Dynasty to write a preface, which was issued throughout the country, in the name of Shizu. The Emperor Shizu praised the emperor Taizu of Ming Dynasty highly, especially the regulations and articles he formulated, and he believed that there were no more virtuous monarchs of all dynasties than Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:21, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081548 尹媛 女==<br /> <br /> 换言之，世祖希望借由此书的翻译，以中原汉族王朝的所谓“正统”巩固满清统治，粉饰民族征服和民族压迫。事实上，以翻译汉书，尤其是汉文典章制度书籍的翻译，作为统治的工具和手段，这一点在太宗时期即已存在。作为国家治理的重要手段，太宗不仅令达海改进老满文，而且钦定翻译了不少汉文书籍，如明太祖颁发的《大诰三编》和《三国演义》等，用作出谋划策和军事征讨的参考。<br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to deny national conquest and oppression by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As the important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and advising and military campaigns.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:44, 28 September 2021 (UTC)<br /> <br /> In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called &quot;orthodox&quot; of Han Dynasty in the Central Plains to whitewash national conquests and oppressions by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As an important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and military campaigns.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:01, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081549 詹若萱 女==<br /> <br /> 《表忠录》同样辑自明朝嘉靖年间，实为杨继盛的两部奏疏，即《请诛贼臣疏》和《请罢马市疏》，由汪宗伊撰于明朝万历年间，属吏部传记类。顺治十三年前后，世祖降旨将杨继盛事迹写成《忠愍记》。所谓“忠愍”，即明穆宗因念及杨继盛参劾严嵩之功，誉其为“直谏诸臣之首”，而追赠给后者的谥号。<br /> The Record of Loyalty was also written from the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It belonged to official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 02:27, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081553 钟义菲 女==<br /> <br /> 《忠愍记》成书后，世祖御制《表忠录·序》以表彰杨继盛，其中写道：自古贤臣正士效力王家，率授命致身，捐生赴义。迹其所遭，若无厚幸然。<br /> After the record of Zhong Min was written, the emperor Shizu personally wrote a preface to the record of loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials have devotedly served the emperor family, sacrificing their lives for justice. From what happened, there was no luck.<br /> <br /> ==英语语言文学（英美文学） 202120081554 钟雨露 女==<br /> <br /> 而时过论定，声称振杨，及于代远风遥，流徽弥茂，留连曩迹，如遘其人。是以孟轲有言：“奋乎百世之上，百世之下闻者莫不兴起也”。……顾竭志尽忠者，人臣之谊；善善恶恶者，大道之公。<br /> <br /> As time went by, it could be determined that Yang Jisheng had great praise. As for several decades passed, the fame of him spread all around. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “ a hundred generations before, those who had been influenced by saints worked hardly. And a hundred generations after, who heard of their deeds were inspired by them.” ……..Therefore, ministers would be friendly to those who devoted themselves to the loyalty. And those who had clear love and hate would rule all under the sky when the great way prevailed. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 03:11, 29 September 2021 (UTC)<br /> <br /> ==英语语言文学（英美文学） 202120081555 周玖 女==<br /> <br /> 循省往哲，爱结于中，诚有不能自己者也。朕万机之暇，绎载籍，每览忠孝节义之事，未尝不反复三致意焉。[ 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。]<br /> <br /> 一方面，世祖赞誉杨继盛为忠臣之典范；另一方面，世祖又斥责严嵩为逆臣，认为正是严嵩父子威福专擅，浊乱王家，致使纪纲废断。<br /> <br /> Reflecting on predecessors, despite the disloyal, the love to nation was condensed together. I was bombarded with numerous affairs. But in my spare time, I translated and recorded many books through dictation. When I read books about loyalty, I often analyzed them repeatedly to express my regard. [ Yan Chongnian: Kang Xi Shun Tianfu, Beijing: China Publishing House, 2009, Page 482. ]<br /> On the one hand, the emperor Shizu acclaimed Yang Jisheng as the paragon of loyal minister. On the other hand, he denounced Yan Song as a traitor, and believing the fact that Yan Song and his son misused their authorities to domineer and disturb the loyal family so that the law and regulations became slacked.<br /> <br /> ==外国语言学及应用语言学 202120081480 陈湘琼 女==<br /> <br /> 世祖敕令翻译此书，目的是为了激励官员学做忠谏之臣，劝勉意味浓厚。毋庸置疑，世祖时期的汉籍翻译秉承的原则也是“实用主义”原则，这一点太祖、太宗时期的汉籍翻译并无本质区别。例如，世祖敕译《诗经》，即有显著的现实意义与政治考量。<br /> <br /> The Emperor Shunzhi commanded to translate this book for the purpose that officials could be encouraged to become people who dare to tell the truth and give right suggestions to the emperor, which had persuasive and warning meanings by itself.(*…this book to encourage officials to tell the truth and put forward reasonable suggestions, which was of great persuasive meaning. --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:58, 29 September 2021 (UTC))In this period, translation of books from Han dynasty was in fact abiding to the “utilization”(*utilitarianism --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]])) principle, which had no difference to translations in the period of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”.<br /> <br /> ==外国语言学及应用语言学 202120081492 黄逸妍 女==<br /> <br /> 《清实录·世祖章皇帝实录》中说，顺治十年二月，“上幸内院，披阅翻译《五经》，谕诸臣曰：‘天德王道，备载于书，真万世不易之理也’”。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。]可见，世祖饬令翻译《诗经》之时，其它各经的翻译也在进行，但《五经》中仅有《诗经》一部付梓。《诗经》译毕，世祖也为其御制序文，认为该部作品能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。<br /> <br /> According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, &quot;After reading the Five Classics in palace, the emperor contended that morals and natural laws are recorded in these books in extenso, which are tough to reach.&quot; [Revised by Eertai: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It was clear that the translating of other classics was also proceeding when the emperor Shizu commanded the translation of The Book of Songs while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and remained steadfast in the belief that that work helped to behave with propriety and righteousness. &quot;The book can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.<br /> --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:44, 29 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081513 马新 女==<br /> <br /> 更可以敦厚人伦，端正教化。”[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。]<br /> <br /> 从“教化”的角度思考《诗经》的翻译，既是世祖本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种调整。正如顺治九年进士、刑科给事中阿什坦指出的那样：学者立志，宜以圣贤为期，读书务以经史为中。<br /> <br /> &quot;It could also give depth to moral relations, straighten out educational ideas and transform people.&quot; [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]<br /> <br /> Thinking about the translation of The Book of Songs from the &quot;Teaching&quot; perspectives is not only the personal understanding of Qingshizhu Emperor himself but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, the scholars should aspire to be saints and focus on classical and historical books.<br /> <br /> This is the homework of Ma Xin 马新 21级 语言学--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:34, 28 September 2021 (UTC)<br /> <br /> ==外国语言学及应用语言学 202120081518 秦建安 女==<br /> <br /> 此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝 。<br /> <br /> Besides, there is no beneficial words in assorted books which should not be allowed to be published and be viewed.(So they shouldn't be allowed to be published and viewed--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:26, 29 September 2021 (UTC)) Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.<br /> <br /> ==外国语言学及应用语言学 202120081522 孙雅诗 女==<br /> <br /> 况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。]<br /> <br /> 阿什坦的奏章开宗明义，指出读书必以经史为要，必须摒弃杂书，尤其是污言秽语之书，以免贾祸人心。为此，他奏请皇帝对旗人读书严加限制，要求嗣后翻译书籍也应针对“关圣贤义理，古今治乱之书”，对于其它书籍则“概为禁饬，不许翻译”。[ 同上。]<br /> <br /> What's more,there are many sages and wisdom need to be researched.We are afraid that we don't have enough time to do it in details day by day.So why do we waste our time translating those things?[Revised by Eertai ect.,proofread by Li Xun，Zhao De ect.:''Baqitongzhi·chuji'',Changchun:Northeast Normal University Press,1989,p.5339.]<br /> <br /> The advice of Ashitan is very clear from the very begining--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:33, 28 September 2021 (UTC),which points that reading should focus on the Confusion classic and history --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:39, 28 September 2021 (UTC)and abandon those irrelevant books,especially those of dirty words,to get people rid of the obscene thoughts.In order to do this,he advised the emperor be more strict with the Qi people's readings.flag people's learning.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:30, 28 September 2021 (UTC)And he also required his offspring translate books about sages,principles and those can help to govern the society.Besides these books,other books are all forbidden and mustn't be translated.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 11:44, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081530 吴映红 女==<br /> <br /> 这一观点既是他翻译《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》、《太公家教》的原则与标准，也是太祖朝以来一以贯之的译书宗旨。<br /> <br /> 五 汉籍（书）翻译的文化沟通意涵<br /> <br /> 清初的汉书翻译主要由两部分人员构成：兼通满、汉的旗人（满洲、蒙古、汉军），以及八旗文科举中的举人、进士及第者，特别是顺治朝以来从新科进士中拣选出来学习满文的汉籍士子。<br /> The opinion is not only the principle and standard of his translation about ‘’University‘’, ‘’the doctrine of the mean‘’,‘ ‘’ the book of filial piety‘’, ‘’the general theory of pan (Tongjian) ‘’and ‘’Taigong family education‘’, but also the consistent purpose of translation from the Taizu Dynasty. <br /> FIFTH Cultural communication of Han nationality.<br /> 《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)<br /> In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.<br /> <br /> ==日语语言文学 202120081560 朱壬铎 男==<br /> <br /> 这些人员既是翻译专才，又是文化接触与交流的实践者，代表了满洲统治阶级想要与汉族之间进行文化沟通的意愿。如顺治六年四月，礼科给事中姚文然以“以满汉同心合力为念。窃思满汉一家，咸思报主”为由，奏请从新科进士内广选庶吉士，令其肄习清书，待精熟之后即授以科、道等官。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。]顺治十年，世祖降旨，对此前所选三科庶吉士进行考试，从中选取“通满洲文义者三人”，“以应升之缺用”，并选取“其次可造者十二人”，“仍照原衔，责令勉力学习，俟再试分别。”[ 同上，第7-8页。]<br /> <br /> These persons are not only experts in translation,but also practicer in cultral contact and communication,which represented the will,which is to cultrally communicate with the Han people,of the ruling class of Manchu.<br /> <br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspectorof the department of rites,with the reason that &quot;with the purpose that is combining the Man ethnic and the Han ethnic,I secretly came up with an idea about the Man-Han family but with my whole life for the emperor&quot;,made a request that is to widely select Shujishi from newly selected Jinshi and order them to sutdy the books of Qing Dynasty to get well-learned then teach the bureaucrats from other departments and circuits.[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> <br /> In the tenth year of Shunzhi,Shizong emperor declared an imperial order about examining the selected Shujishi from all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.7-8]<br /> --[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 02:47, 29 September 2021 (UTC)<br /> <br /> These person are not only experts in translation,but also practicers in cultural contact and communication. They represent the will to culturally communicate with the Han people,of the ruling class of Manchu.<br /> For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspector of the Department of Rites,with the reason that &quot;with the purpose that is combining the Manchu and the Han ethnic,I think both Manchu and Han should hold the thought to requite favours to the emperor,made a request to widely select Hanlin bachelor from newly selected Jinshi(a successful candidate in the highest imperial examinations) and order them to sutdy the books of Qing Dynasty to get well-learned then grant them official positions.[E Ertai et al.write by imperial command:Veritable Records of <br /> Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]<br /> In the tenth year of Shunzhi, the emperor declared an imperial order about examining the selected Han bachelor of all three subjects,from which select three persons who are &quot;familiar with the texts of Manchu&quot;,to&quot;fill the vacancy caused by the former Jinshi selection&quot;,and select &quot;another 12 gifted persons&quot;&quot;remain the former title,make them study hard for the further tests and selection.&quot;[Idem, p.7-8]<br /> <br /> --[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:10, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081477 蔡珠凤 女==<br /> <br /> 雍、乾、嘉年间，从新科进士中选取习满文者的做法得到延续，但每次选取者人数不一，整体上渐呈下降之势，至道光二十年前后废止，为汉书的满文翻译提供了人力来源，同时也为沟通满、汉两族文化提供了桥梁。<br /> <br /> 事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，遂敕达海等翻译汉书，使“满洲臣民未习汉文者，亦能兼通汉书”，而太宗自己也以它们作为“临政规范”，学习汉族的国家治理模式。[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。]顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖又以它们作为倡导礼义教化的工具，希望通过此举使“满洲人知崇正学、尚经术”，令“邪说不得行”，而“风俗丕变”。[ 同上。]<br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars continued, but the number of candidates selected each time varied, and the overall trend gradually decreased. It was abolished around the 20th year of Dao Guang, which not only provided a source of manpower resources for Manchu translation of Hanshu, but also provided a bridge for communication between Manchu and Han cultures.<br /> In fact, as early as the Taizong period, because the Manchus still lived outside the frontier fortress, did not know Chinese characters and did not know about the regime, they ordered Dahai and other people to translate Chinese books, so that &quot;Manchus who did not learn Chinese could also understand the contents of Chinese books&quot;, and Taizong himself used them as &quot;administration norms&quot; to learn the national governance model of the Han nationality. [Writed by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] during the reign of Shunzhi, after Ashitan translated the 《University》《Moderate》and other books, Shizu used them as a tool to advocate etiquette and righteousness education, hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; And &quot;Customs change&quot;. [ibid.]<br /> <br /> In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars was continued, but the number of candidates selected each time varied, and the overall trend gradually tended to decrease. It was abolished around the second decade of Dao Guang, which not only provided human resources for Manchu translation of the Han books, but also builded the bridge of cultural communication between Manchu and Han.<br /> In fact, as early as the the Emperor Taizong period, because the Manchu who still lived outside shanhaiguan pass, did not know Chinese characters and the regime,Taizong ordered Dahai and others to translate the Han books, so that &quot;Manchus who did not learn Chinese could also understand the Han books&quot;, and Taizong himself also used them as &quot; the administration norms&quot; to learn the national governance model of the Han nationality. [Written by Ertai etc.Checked by Li Xun, Zhao Degui etc.:&quot;Ba Qi Tong Zhi I&quot;, Changchun: Northeast Normal University Press, 1989, P. 5325.] During the reign of Shunzhi, after Ashitan translated the &quot;University&quot;&quot;Moderate&quot;and other books,Hong Taiji used them as the tool to advocate confucian code of ethics , hoping to make &quot;Manchus know and worship orthodox learning and classics&quot; and &quot;heresy can not be carried out&quot; and &quot;Customs change&quot;. [ibid.]--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 02:40, 29 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081486 付诗雨 女==<br /> <br /> 显然，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无，即便是《诗经》中提到的各种花草树木、鸟兽虫鱼，也对拓展满人见闻甚有助益。[ 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。]有清一代，并非只有官方组织汉书的翻译，私人译书也很盛行。但官方译书与私人译书不同，无论是在译书的取材上，还是在译书的组织管理上，抑或是译书的颁行上，都有其特殊的考量。<br /> Obviously,the translation and printing of the classics and history of Han are conductive to correcting the humanity and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in &quot;the Book of Songs&quot;, also contribute to enrich their knowledge.[Ye Gaoshu:&quot;Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as example&quot;,&quot;The Histotrical Journal of National Taiwan Normal University<br /> &quot;1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials of translation, the organization and management of the translation, or the publishment of the translation.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:16, 28 September 2021 (UTC)<br /> <br /> ==日语语言文学 202120081559 周小雪 女==<br /> <br /> 即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了严肃的兵法与战略意义。以满文遍译汉书，尤其是经、史、子、集等书，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过汉籍的翻译“研究微言，讲求古义”，进行文化沟通。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。]藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，并实现“治统”与“道统”的和谐统一。<br /> Even popular literature such as The History of the Three Kingdoms was given serious military and strategic significance when translated into Manchu script. The purpose of translating Chinese books with Manchu script ,especially Canon ,History,Philosophy and Literature such book is not to show the superiority of the Manchu language system,but to show the confucian classics。Through the translation of Chinese classics ,study small points ,emphasize the ancient significance and carry out cultural communication.Ye Gaoshu.Cultural Policy in the early Qing Dynasty.Taipei:Rice Village Press,2002,p.91.Through the translation of Chinese classics,Manchu rulers not only understood the Han culture,but also gained important experience of controlling the Han people in the process of contact and learning,so that Manchu regime gradually transformed into central plains regime in nature and realized the unity of regnant orthodoxy and confucian orthodoxy.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)Modifying canon, history, philosophy and literature to Confusion classics, history, pre Qin hundred works, religion and classical writings.因为经：经书，是指儒家经典著作；史：史书，即正史；子：先秦百家著作，宗教；集：文集，即诗词汇编。泛指我国古代典籍。Canon, history, philosophy and literature did not express the exact meaning.<br /> --[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)&quot;表章经学，天下从风”The first half of the sentence is not translated accuratelyand the second half of the sentence has not been translated，so I think it should be translated into &quot;Commend Confucian classics and let people all over the world follow&quot;<br /> <br /> ==日语语言文学 202120081562 邹岳丽 女==<br /> <br /> 结语<br /> 清初之际，虽然国家尚未实现从“征服王朝”向“中原王朝”的转变，但统治者在致力于武力开拓的同时，也开始关注文化活动。一方面，统治者念念不忘“国语骑射”的满洲旧制，将其视作立国精神；另一方面，又积极组织汉书翻译，倡导汉文化精神，从中原儒学中探求君主治术，构建国家的治统与道统。汉书翻译不仅让统治者得以接触汉族思想精粹和政治观念，而且让其在了解汉文经典与汉族文化的过程中，学习历代帝王的执政得失，以及古往今来的兴废事迹，从中汲取治国经验。<br /> Conclusion At the beginning of the Qing Dynasty, although the country has not yet realized the transformation from &quot;conquering Dynasty&quot; to &quot;Central Plains Dynasty&quot;，however, while the rulers were committed to the development of force, they also began to pay attention to cultural activities. On the one hand, the rulers never forget the old Manchu system of &quot;national language riding and shooting&quot; and regarded it as the spirit of founding the country;On the other hand, --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)he actively organized the translation of Chinese calligraphy, advocated the spirit of Chinese culture, explored the rule of monarchy from the Confucianism of the Central Plains, and constructed the rule and orthodoxy of the country.Chinese translation not only allows the rulers to get in touch with the <br /> ideological essence and political concepts of the Han nationality, but also allows them to learn from the ruling gains and losses of emperors and the rise and fall deeds from ancient to modern times in the process of understanding Chinese classics and Han<br /> culture, so as to learn from the experience of governing the country. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)from the experience of governing the country. “here the preposition from should be deleted--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)<br /> <br /> --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC) ( here &quot;he&quot; is not consistant with the subjective &quot;the rulers&quot;, so &quot;he&quot; should be changed in to &quot;they&quot; )<br /> <br /> ==国别 202120081478 曾俊霖 男==<br /> <br /> 概言之，汉书的翻译既匡扶了社稷，又教化了臣民，令满、汉文化之间的交流得以开启并加深。虽然清初三朝期间，汉书翻译的规模不一，统治者对于汉族文化的具体态度存在差异，但翻译的原则与标准基本未变，那便是以文治教化和典章制度为主，通过翻译汉族典籍，凝聚符合国家需求的集体价值观，并将汉族传统文化落实为国家治理的大政方针，实现兴文教、崇经术、开太平的治国理念。<br /> <br /> In short, the translation of books of Han nationality not only helped the whole country, but also educated his people so that the cultural exchange between Manchu and Han can be opened and deepened. During the three dynasties of the early Qing Dynasty, the scale of books of Han nationality translation was different, and the rulers' specific attitudes towards Han culture were different, but the principles and standards of translation remained basically unchanged, which focused on cultural education and the system of laws and regulations, condensed the collective values in line with the national needs through the translation of Han classics, and implemened the Han traditional culture as the major policy of national governance, realized the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.<br /> <br /> ==国别 202120081493 黄柱梁 男==<br /> Footnotes and References<br /> <br /> 1 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。<br /> <br /> 2 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。<br /> <br /> 3 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。<br /> <br /> 4 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 5 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。<br /> <br /> 6 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。<br /> <br /> 1. Yang Jialuo, History of the Jin Dynasty(1115-1234), Taipei, Dingwen Book Company, 1985, pp.1684.<br /> <br /> 2. Ming Zhu et al. (compiled under the order of Emperor Kangxi ), the Imperial Archives of Emperor Taichu(1559-1626, posthumous titled Gao Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1986, pp.2. <br /> <br /> 3. The First Historical Archives of China, Translated and Noted by the Institute of History in Chinese Academy of Social Sciences, Old Documents of Manchu Script, Peking, Zhonghua Book Company, 1990, pp.1196.<br /> <br /> 4. E Ertai et al. (compiled under the order of Emperor Yongzheng ), the Imperial Archives of Emperor Taizong(1592-1643, posthumous titled Wen Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1985, pp.13.<br /> <br /> 5. Proofread by Wang Zhongshan, Biographies of the Qing Dynasty, Peking, Zhonghua Book Company, 1987, pp.187.<br /> <br /> 6. Committee of National History Compilation, the Imperial Archives of Joseon Dynasty, Seoul, Committee of National History Compilation, 1973, pp.38.<br /> <br /> ==国别 202120081507 刘薇 女==<br /> 7 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。<br /> <br /> 8 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。<br /> <br /> 9 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。<br /> <br /> 10 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 11 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。<br /> <br /> 12 同上，第2页。<br /> <br /> 7 National History Compilation Committee, Record of the Korean Dynasty, Seoul: National History Compilation Committee, 1973, p.62.<br /> 8 Ye Gaoshu, cultural policy in the early Qing Dynasty, Taipei: Daoxiang press, 2002, p.58.<br /> 9 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.10.<br /> 10 Luo Zhenyu, Collections of secretary's memorial to the throne during the reign of Tencong, Beijing: Renmin University of China Press, 1989, p.2.<br /> 11 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.14.<br /> 15 Ertai et al.(compiled by order of the emperor),Record of the Emperor Taizong Wen in the Qing Dynasty, Beijing: Zhonghua press, 1985,p.2. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:23, 28 September 2021 (UTC)Liu wei<br /> <br /> ==国别 202120081537 颜莉莉 女==<br /> 13 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。<br /> <br /> 14 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 15 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。<br /> <br /> 16 同上，第82页。<br /> <br /> 17 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。<br /> <br /> 18 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。<br /> <br /> 13th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, pp.24-25,115.<br /> <br /> 14th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9<br /> <br /> 15th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, p.2<br /> <br /> 16th. Idem<br /> <br /> 17th. Qing emperor Gaozong ordered to write: ''General spectrum of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10<br /> <br /> 18th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16<br /> <br /> ==国别 202120081538 颜子涵 女==<br /> 19 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。<br /> <br /> 20 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。<br /> <br /> 21 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。<br /> <br /> 22 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。<br /> <br /> 23 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。<br /> <br /> 24 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。<br /> <br /> 19. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1989, pp.13.<br /> <br /> 20. Editor of China's First Historical Archives: ''Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty'', Beijing: Guangming Daily Press, 1989, pp.80.<br /> <br /> 21. Yan Chongnian made proofreading: ''Kangxi Shuntian Fuzhi'', Beijing: China Book Company, 2009, pp.482.<br /> <br /> 22. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company ,1989,pp.9.<br /> <br /> 23.Kao-Shu Yeh, ''Cultural policy in the early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.<br /> <br /> 24. Ortai and some people compiled，Li Wei, Zhao Degui and others proofread: ''Journal of the eight banners •First Episode'', Changchun: Northeast Normal University Press, 1989, pp. 5339.<br /> <br /> ==国别 202120081540 阳佳颖 女==<br /> 25 同上。<br /> <br /> 26 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。<br /> <br /> 27 同上，第7-8页。<br /> <br /> 28 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。<br /> <br /> 29 同上。<br /> <br /> 30 叶高树：《&lt;诗经&gt;满文译本比较研究——以&lt;周南&gt;、&lt;召南&gt;为例》，《国立台湾师范大学历史学报》1992年第20期。<br /> <br /> 31 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。<br /> =Hongloumeng=<br /> HERE STARTS A NEW TRANSLATION: REST OF CHAPTER 19 OF HONGLOUMENG<br /> <br /> PLEASE READ [[Joint_translation_terms|Joint translation terms]] <br /> <br /> PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] etc.<br /> <br /> ==国别 202120081544 叶维杰 男==<br /> <br /> 第十九回 ... 这些丫头们明知宝玉不讲究这些；二则李嬷嬷已是告老解事出去的了，如今管不着他们：因此只顾玩笑，并不理他。那李嬷嬷还只管问：“宝玉如今一顿吃多少饭？什么时候睡觉？”丫头们总胡乱答应。有的说：“好个讨厌的老货！” 李嬷嬷又问道：“这盖碗里是酪，怎么不送给我吃？”说毕，拿起就吃。一个丫头道：“快别动，那是说了给袭人留着的，回来又惹气了。你老人家自己承认，别带累我们受气。”李嬷嬷听了，又气又愧，便说道：“我不信他这么坏了肠子。别说我吃了一碗牛奶，就是再比这个值钱的，也是应该的。难道待袭人比我还重？难道他不想想怎么长大了？我的血变了奶，吃的长这么大，如今我吃他碗牛奶，他就生气了？我偏吃了，看他怎么着！你们看袭人不知怎么样，那是我手里调理出来的毛丫头，什么阿物儿！”一面说，一面赌气把酪全吃了。<br /> <br /> Chapter XIX...These girls' busy joking with each other and not much cared about Nanny Li as they previously knew Pao'yue was not particular about these, and there's no room left for Nanny Li to discipline them for she's already be dismissed. While Nanny Li kept asking:“ How's Pao-yue's appetite these day? And the time he make rest?” Always with so less careness girls reply. Some complained:“Aye! Such an old nosy lady!” Still Nanny Li asked：“A bowl of cheeze here! Why don't you bring it to me?”Then she directly grabbed some to her mouth. One girl hurriedly said:“Quit it! That's what Pao'yue reserved for Xiren! You take the blame yourself if he gets discontented, don't get us involved.” Angry but ashamed also Nanny Li went, and said:“I don't believe it！I even deserve something more valuable, let alone a bowl of milk! Is Xi'ren more important than me? Pao'yue can't be this heartless! Think about it, I myself raised him up this good step by step heart and soul with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he did! And Xi'ren? I taught her everything! Mad at me? Don't be ridiculous!”Nagging, Nanny Li emptied the whole bowl.<br /> <br /> ==国别 202120081551 张扬 男==<br /> <br /> 又一个丫头笑道：“他们不会说话，怨不得你老人家生气。宝玉还送东西给你老人家去，岂有为这个不自在的？”李嬷嬷道：“你也不必装狐媚子哄我，打量上次为茶撵茜雪的事我不知道呢！明儿有了不是，我再来领。”说着，赌气去了。<br /> 少时，宝玉回来，命人去接袭人。只见晴雯躺在床上不动，宝玉因问：“可是病了？还是输了呢？”秋纹道：“他倒是赢的，谁知李老太太来了，混输了，他气的睡去了。”宝玉笑道：“你们别和他一般见识，由他去就是了。”<br /> 说着，袭人已来，彼此相见。袭人又问宝玉何处吃饭，多早晚回来；又代母、妹问诸同伴姊妹好。一时换衣卸妆。宝玉命取酥酪来，丫鬟们回说：“李奶奶吃了。”宝玉才要说话，袭人便忙笑说道：“原来留的是这个，多谢费心。前儿我因为好吃，吃多了，好肚子疼，闹的吐了，才好了。他吃了倒好，搁在这里白糟蹋了。我只想风干栗子吃，你替我剥栗子，我去铺炕。”<br /> <br /> ==国别 202020080595 陈静 女==<br /> <br /> 宝玉听了，信以为真，方把酥酪丢开，取了栗子来，自向灯下检剥。一面见众人不在房中，乃笑问袭人道：“今儿那个穿红的是你什么人？”袭人道：“那是我两姨姐姐。”宝玉听了，赞叹了两声。袭人道：“叹什么？我知道你心里的缘故，想是说他那里配穿红的？”宝玉笑道：“不是，不是。那样的人不配穿红的，谁还敢穿？我因为见他实在好的很，怎么也得他在咱们家就好了。”袭人冷笑道：“我一个人是奴才命罢了，难道连我的亲戚都是奴才命不成，定还要拣实在好的丫头才往你们家来？”宝玉听了，忙笑道：“你又多心了。我说往咱们家来，必定是奴才不成，说亲戚就使不得？”袭人道：“那也般配不上。”<br /> 宝玉便不肯再说，只是剥栗子。袭人笑道：“怎么不言语了？想是我才冒撞冲犯了你？明儿赌气花几两银子，买进他们来就是了。”<br /> 宝玉笑道：“你说的话，怎么叫人答言呢？我不过是赞他好，正配生在这深宅大院里，没的我们这宗浊物倒生在这里。”<br /> Hearing this, Master Bao fell for it and throw the curds away, taking some chestnuts and then peeling them under the lantern. Finding others not in the room except Aroma, Master quipped: “Who is the the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know it is because they could not wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons doesn't deserve it? I just admire them and hope if they can stay in our home.” Aroma sneered, “I am just a slave. So all of my families are slaves and we should pick up the best girls to be slaves in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the slave but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they should be in such circumstance where the persons like me live”<br /> <br /> ==翻译学 202120081481 陈心怡 女==<br /> <br /> 袭人道：“他虽没这样造化，倒也是娇生惯养的，我姨父、姨娘的宝贝儿似的。如今十七岁，各样的嫁妆都齐备了，明年就出嫁。”宝玉听了“出嫁”二字，不禁又嗐了两声。正不自在，又听袭人叹道：“我这几年，姊妹们都不大见；如今我要回去了，他们又都去了。”<br /> 宝玉听这话里有文章，不觉吃了一惊，忙扔下栗子，问道：“怎么着，你如今要回去？”袭人道：“我今儿听见我妈和哥哥商量，教我再耐一年，明年他们上来，就赎出我去呢。”宝玉听了这话，越发忙了，因问：“为什么赎你呢？”袭人道：“这话奇了。我又比不得是这里的家生子儿，我们一家子都在别处，独我一个人在这里，怎么是个了局呢？”宝玉道：“我不叫你去，也难哪。”袭人道：“从来没这个理。就是朝廷宫里，也有定例：几年一挑，几年一放，没有长远留下人的理，别说你们家。” 宝玉想一想，果然有理。又道：“老太太要不放你呢？”<br /> Aroma said, “Although she has few achievements, she is pampered and the apple of my uncle’s, aunt’s eyes. She is now 17. Since all kinds of dowries had been prepared, she could get married next year. ” Hearing “get married”, Master Bao signed spontaneously. He was still ill at ease and then heard Aroma said, “I have rarely met with my sisters in the past few years. Now I’m going back, however, they came.”Master Bao thought that there’s more to it than what is said. He was amazed, threw chestnuts at once and asked, “what’s wrong? You are going back now?” Aroma said, “I heard my mother and brother talking about it today. They want me to remain patient for another year and they will come here to redeem me next year. ” Master Bao heard it, felt anxious and asked, “Why they want to redeem you?” Aroma said, “What you said is pretty strange. I’m not a daughter of maids here. My family is elsewhere, and I’m the only one here. How can it be like this?” Master Bao said, “I’m afraid I can’t let you go.” Aroma said, “It makes no sense. There are routines even in the imperial palace: palace maids are selected once every few years and then set free. There is no reason to keep a person for a long time in the imperial palace, let alone in your house.” Master Bao thought about it for a while and thought it made sense. Then he said, “What if my grandmothers doesn’t let you go?”<br /> <br /> ==翻译学 202120081487 高蜜 女==<br /> <br /> 袭人道：“为什么不放呢？我果然是个难得的，或者感动了老太太、太太，不肯放我出去，再多给我们家几两银子留下，也还有的；其实我又不过是个最平常的人，比我强的多而且多。我从小儿跟着老太太，先伏侍了史大姑娘几年，这会子又伏侍了你几年。我们家要来赎我，正是该叫去的，只怕连身价不要，就开恩放我去呢。要说为伏侍的你好，不叫我去，断然没有的事。那伏侍的好，是分内应当的，不是什么奇功；我去了，仍旧又有好的了，不是没了我就使不得的。”<br /> 宝玉听了这些话，竟是有去的理，无留的理，心里越发急了。因又道：“虽然如此说，我只一心要留下你，不怕老太太不和你母亲说，多多给你母亲些银子，他也不好意思接你了。”<br /> 袭人道：“我妈自然不敢强：且慢说和他好说，又多给银子；就便不好好和他说，一个钱也不给，安心要强留下我，他也不敢不依。但只是咱们家从没干过这倚势仗贵霸道的事。这比不得别的东西，因为喜欢，加十倍利，弄了来给你，那卖的人不吃亏，就可以行得的；如今无故平空留下我，于你又无益，反教我们骨肉分离，这件事，老太太、太太肯行吗？”<br /> <br /> Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I am a most ordinary person. A whole lot people are better than me. Bought in by Grandma Merchant since I was a child, I had served Lady History for the first several years, and these several years I have been serving you. Now my family are about to pay the ransom. When I ask for a leave, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have served you well. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good servants who will take my place when I leave.” Hearing that, Precious Jade Merchant became all the more anxious because she had a reason to leave and no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I wish Grandma Merchant to talk to your mother and give her a lot more money so that she has no reason to come and take you home. Aroma replied, “My mother certainly dares not to ask for my leaving, not to mention that you talked to her in a mild and polite way and gave her extra money. Even if you forced her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my mother. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 16:09, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081489 何芩 女==<br /> <br /> 宝玉听了，思忖半晌，乃说道：“依你说来说去，是去定了？”袭人道：“去定了。”宝玉听了，自思道：“谁知这样一个人，这样薄情无义呢！”乃叹道：“早知道都是要去的，我就不该弄了来，临了剩我一个孤鬼儿。”说着，便赌气上床睡了。原来袭人在家，听见他母、兄要赎他回去，他就说：“至死也不回去。”又说：“当日原是你们没饭吃，就剩了我还值几两银子，要不叫你们卖，没有个看着老子娘饿死的理；如今幸而卖到这个地方儿，吃穿和主子一样，又不朝打暮骂。况如今爹虽没了，你们却又整理的家成业就，复了元气；若果然还艰难，把我赎出来，再多掏摸几个钱，也还罢了。其实又不难了，这会子又赎我做什么？权当我死了，再不必起赎我的念头了。”因此哭了一阵。他母、兄见他这般坚执，自然必不出来的了；况且原是卖倒的死契。明仗着贾宅是慈善宽厚人家儿，不过求求，只怕连身价银一并赏了，还是有的事呢。<br /> <br /> After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “I have to.” Aroma confirmed. Hearing this, Precious Jade thought to himself, “Who knows how heartless you are.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother wanted to redeem her back. “I won’t go back until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have recollected yourselves and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t ever think about it! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for her to leave the Merchant’s, besides, it was a sold-out death indenture. In fact, it was not impossible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:03, 28 September 2021 (UTC)<br /> <br /> ==翻译学 202120081499 李双 女==<br /> <br /> 二则，贾府中从不曾作践下人，只有恩多威少的；且凡老少房中所有亲侍的女孩子们，更比待家下众人不同，平常寒薄人家的女孩儿也不能那么尊重。因此他母子两个就死心不赎了。<br /> 次后忽然宝玉去了，他两个又是那个光景儿，母子二人心中更明白了，越发一块石头落了地，而且是意外之想，彼此放心，再无别意了。<br /> 且说袭人自幼儿见宝玉性格异常，其淘气憨顽出于众小儿之外，更有几件千奇百怪、口不能言的毛病儿。近来仗着祖母溺爱，父母亦不能十分严紧拘管，更觉放纵弛荡，任情恣性，最不喜务正。每欲劝时，谅不能听。今日可巧有赎身之论，故先用骗词以探其情，以压其气，然后好下箴规。今见宝玉默默睡去，知其情有不忍，气已馁堕。自己原不想栗子吃，只因怕为酥酪生事，又像那茜雪之茶，是以假要栗子为由，混过宝玉不提就完了。<br /> What’s more, the Merchant’s was very good to the servants, and never treated them cruelly. All the girls who served the old or the young received more respect than the others, even more than the girls who lived in poor families. Consequently Aroma’s mother and brother made their minds not to redeem her. Later the sudden arrival of Precious Jade and his meeting with Aroma still further reassured them and put down their stone in heart. The unexpected situation dispelled their other thoughts. When Precious Jade Merchant was young, Aroma found that he was different from ordinary children and that he was naughtier and had some foibles which can’t be told to others. Recently, because Grandma Merchant spoiled Precious Jade too much, his parents couldn’t discipline him too. He was therefore more indulgent and willful, and hated doing the right thing. Whenever others persuaded him, he was stubborn. Today it happened to talk about redemption, so Aroma deliberately lied to Precious Jade to test his attitude and to restrain his anger, and then made the rules. She saw Precious Jade go to sleep silently. She knew the truth, therefore she couldn’t help feeling some guilt, and her anger also subsided. Aroma hadn’t wanted to eat the chestnuts, but was just afraid of the problems that would result from the milk, just like Snow Alizarin’s tea. For this reason, she tricked Precious Jade into not mentioning milk by pretending she wanted to eat chestnuts.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 04:50, 29 September 2021 (UTC)<br /> <br /> ==翻译学 202120081506 刘胜楠 女==<br /> <br /> 于是命小丫头子们将栗子拿去吃了，自己来推宝玉，只见宝玉泪痕满面。<br /> 袭人便笑道：“这有什么伤心的？你果然留我，我自然不肯出去。”宝玉见这话头儿活动了，便道：“你说说，我还要怎么留你？我自己也难说了。”<br /> 袭人笑道：“咱们两个的好，是不用说了。但你要安心留我，不在这上头。我另说出三件事来，你果然依了，那就是真心留我了；刀搁在脖子上，我也不出去了。”<br /> 宝玉忙笑道：“你说那几件？我都依你。好姐姐，好亲姐姐，别说两三件，就是两三百件，我也依的。只求你们看守着我，等我有一日化成了飞灰，——飞灰还不好，灰还有形有迹，还有知识的。——等我化成一股轻烟，风一吹就散了的时候儿，你们也管不得我，我也顾不得你们了，凭你们爱那里去，那里去就完了。”<br /> Xi Ren thereupon gave the chestnuts to the other maids and nudged Baoyu gently. She found his face is tear-strained .<br /> “Why you so sad about that?”she cajoled . “If you really want me to remind in Jia’s mansion, I won’t leave naturally.” Reading between the lines, Baoyu quickly replied , “Just tell me what I can do to keep you. I don't know.” <br /> She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I‘ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.” Baoyu merrily said, “Well, what are these three conditions? I will agree them all, dear sister, my nice sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to watch over me, and l will not be able to care about you. I will let you go wherever you please as well.”--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 04:48, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120021494 金晓童 女==<br /> <br /> 急的袭人忙捂他的嘴道：“好爷，我正为劝你这些个，更说的狠了。”宝玉忙说道：“再不说这话了。”袭人道：“这是头一件要改的。”宝玉道：“改了，再说你就拧嘴。还有什么？”<br /> 袭人道：“第二件，你真爱念书也罢，假爱也罢，只在老爷跟前，或在别人跟前，你别只管嘴里混批，只作出个爱念书的样儿来，也叫老爷少生点儿气，在人跟前也好说嘴。老爷心里想着：我家代代念书，只从有了你，不承望不但不爱念书(已经他心里又气又恼了)，而且背前面后混批评：凡读书上进的人，你就起个外号儿，叫人家‘禄蠹’；又说只除了什么‘明明德’外就没书了，都是前人自己混编纂出来的。这些话，你怎么怨得老爷不气，不时时刻刻的要打你呢？”<br /> 宝玉笑道：“再不说了。那是我小时候儿不知天多高地多厚，信口胡说的，如今再不敢说了。还有什么呢？”<br /> Xiren covered his mouth in a hurry and said:&quot;my dear lord, I'm trying to persuade you, but you said these even harder.&quot; Baoyu quickly said:&quot;I will not say these again.&quot;&quot;This is the first thing you need to change.&quot;Xiren replied.Baoyu said:&quot;OK,if I say it again,you can twist my mouth.Anything else?＂<br /> Xiren said:” The second thing, whether you like studying or not, except for nonsense you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk. Milord will say to himself:“Everyone in my family have studied from generation to generation except you. And I can’t imagine that not only do you hate reading(already he was angry and bitter), but also making criticism everywhere----if someone are motivated and love reading, you will call him ‘greedy man’; or you will say every book is fabricated but ‘li Ji’. ” Because of these above, why did you complain that milord are usually annoyed and beat your ass?” “I will never be like that before. When I was a kid, I didn’t understand bragging and talk whatever I want. My dare not say now, and what else?” BaoYu said with a smile.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:49, 28 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081504 李怡 女==<br /> <br /> 袭人道：“再不许谤僧毁道的了。还有更要紧的一件事：再不许弄花儿，弄粉儿，偷着吃人嘴上擦的胭脂和那个爱红的毛病儿了。”宝玉道：“都改，都改。再有什么，快说罢。”<br /> 袭人道：“也没有了，只是百事检点些，不任意任性的就是了。你要果然都依了，就拿八人轿也抬不出我去了。”宝玉笑道：“你在这里长远了，不怕没八人轿你坐。”袭人冷笑道：“这我可不稀罕的！有那个福气，没有那个道理，纵坐了也没趣儿。”<br /> 二人正说着，只见秋纹走进来说：“三更天了，该睡了。方才老太太打发嬷嬷来问，我答应睡了。”宝玉命取表来看时，果然针已指到子初二刻了。方从新盥漱，宽衣安歇，不在话下。<br /> 至次日清晨，袭人起来，便觉身体发重，头疼目胀，四肢火热。先时还扎挣的住，次后挨不住，只要睡，因而和衣躺在炕上。<br /> Xi Ren said :Stop denigrating monks and dhamma.There is a more important things ; no more indulging in flowers and rouge and powder,no more touching lipstick on other people's lips secretly ,and give up the habit of applying makeup.Bao Yu said : i will change it all .And anything else ? Xi Ren said : Nothing,you must be careful of everything and stop being capricious. If you change them all, I won't leave even if you lift me in a huge Jiao. Bao Yu laughed and said : If you stay here long enough, you'll be able to ride in a big Jiao. Xi Ren sneered and said :I don't desire it, and even if I were lucky enough to ride in the big Jiao, it would be against the rules and boring.<br /> While the two were talking, Xi Ren came in and said : It's early in the morning and it's time to go to bed. Lady Dowager sent her maid to ask after you, and I said you were asleep.Bao Yu took a watch and checked the time, and it was already midnight, he cleaned up again and then undressed and went to bed and stopped talking.<br /> When Xi Ren got up early the next morning, she felt heavy and dizzy,and she felt her body was burning. At first she managed to stand up, then she couldn't hold on and felt sleepy, and finally she lay down in bed with her clothes on.<br /> <br /> ==法语语言文学 202120081517 彭瑞雪 女==<br /> <br /> 宝玉忙回了贾母，传医诊视，说道：“不过偶感风寒，吃一两剂药，疏散疏散就好了。”开方去后，令人取药来煎好。刚服下去，命他盖上被窝焐汗。宝玉自去黛玉房中来看视。<br /> 彼时黛玉自在床上歇午，丫鬟们皆出去自便，满屋内静悄悄的。宝玉揭起绣线软帘，进入里间，只见黛玉睡在那里，忙上来推他道：“好妹妹，才吃了饭，又睡觉。”将黛玉唤醒。黛玉见是宝玉，因说道：“你且出去逛逛。我前儿闹了一夜，今儿还没歇过来，浑身酸疼。”宝玉道：“酸疼事小，睡出来的病大。我替你解闷儿，混过困去就好了。”黛玉只合着眼，说道：“我不困，只略歇歇儿。你且别处去闹会子再来。”宝玉推他道：“我往那里去呢？见了别人就怪腻的。”<br /> After hastily greeting Mother Jia, Baoyu invited a doctor to see Xiren at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills, the illness will slowly fade away.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to cook it. As soon as Xiren finished the soup, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Baoyu went alone to Daiyu’s room to visit her. At that time, Daiyu was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Baoyu gently lifted the curtain and entered the room, only to see Daiyu sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” Baoyu tried to wake Daiyu up. When she was awakened, she saw that the person who had woken her up was Bao Yu, she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” Baoyu answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very ill. I will relieve your boredom so that the sleepiness is dispelled, and you will be refreshed.” Daiyu just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Baoyu nudged her and said, “Where can I go? I’m tired of others.”<br /> <br /> ==法语语言文学 202120081542 杨堃 女==<br /> <br /> 黛玉听了，嗤的一笑道：“你既要在这里，那边去老老实实的坐着，咱们说话儿。”宝玉道：“我也歪着。”黛玉道：“你就歪着。”宝玉道：“没有枕头，咱们在一个枕头上罢。”黛玉道：“放屁！外头不是枕头？拿一个来枕着。”<br /> 宝玉出至外间，看了一看，回来笑道：“那个我不要，也不知是那个腌臜老婆子的。”黛玉听了，睁开眼，起身笑道：“真真你就是我命中的魔星！请枕这一个。”说着，将自己枕的推给宝玉，又起身将自己的再拿了一个来枕上，二人对着脸儿躺下。<br /> 黛玉一回眼，看见宝玉左边腮上有钮扣大小的一块血迹，便欠身凑近前来，以手抚之细看道：“这又是谁的指甲划破了？”宝玉倒身，一面躲，一面笑道：“不是划的，只怕是才刚替他们淘澄胭脂膏子，溅上了一点儿。”说着，便找绢子要擦。<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to sit here, sit honestly there and let's talk.&quot; Baoyu said, &quot;I'm askew, too.&quot; &quot;You are crooked,&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's be on the same pillow.&quot; Daiyu said, &quot;Bullshit! It's not a pillow outside? Take one !&quot; <br /> Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. <br /> As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.<br /> <br /> <br /> When Daiyu heard this, she giggled and said, &quot;Since you want to stay here, sit there quietly and let's have a talk.&quot; Baoyu said, &quot;I want to lie down, too.&quot; &quot;Do as you like&quot; said Daiyu. &quot; Baoyu said, &quot;There isn't other pillow. Let's share the pillow.&quot; Daiyu said, &quot;Don’t talk rot! It's not a pillow outside? Take one !&quot; Baoyu went out to the outer room, looked at it, came back and smiled, &quot;I don't want that, and I don't know if it belongs to a certain pickled old woman.&quot; Hearing this, Daiyu opened her eyes, got up and smiled, &quot; You are the magic star I hit! Please rest with this one. &quot; Then, she pushed her pillow to Baoyu, got up and fetched another one .After that,the two lay down face-to-face. As soon as Daiyu looked back and saw a piece of blood ,the size of a button, on Baoyu's left cheek. She leaned forward and looked closely with her hand, saying, &quot;whose nails cut your face?&quot; Baoyu turned back, hiding, and said with a smile, &quot;It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now.&quot; With that, he looked for the handkerchief to wipe.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 04:32, 29 September 2021 (UTC)<br /> <br /> ==法语语言文学 202120081556 周俊辉 女==<br /> <br /> 黛玉便用自己的绢子替他擦了，咂着嘴儿说道：“你又干这些事了；干也罢了，必定还要带出幌子来。就是舅舅看不见，别人看见了，又当作奇怪事，新鲜话儿，去学舌讨好儿，吹到舅舅耳朵里，大家又该不得心净了。”<br /> 宝玉总没听见这些话，只闻见一股幽香，却是从黛玉袖中发出，闻之令人醉魂酥骨。<br /> 宝玉一把便将黛玉的衣袖拉住，要瞧瞧笼着何物。黛玉笑道：“这时候谁带什么香呢？”宝玉笑道：“那么着，这香是那里来的？”黛玉道：“连我也不知道，想必是柜子里头的香气熏染的，也未可知。”宝玉摇头道：“未必。这香的气味奇怪，不是那些香饼子、香球子、香袋儿的香。”黛玉冷笑道：“难道我也有什么罗汉、真人给我些奇香不成？就是得了奇香，也没有亲哥哥亲兄弟弄了花儿、朵儿、霜儿、雪儿替我炮制。我有的是那些俗香罢了。”<br /> <br /> Daiyu wiped his cheek with her handkerchief. Smacking her mouth, she said:“ You did it again. You always make excuses to do the trifles. You’re lucky that my uncle doesn’t know. But if other people saw it, they would take it as an anecdote, an opportunity to play up to my uncle. As soon as my uncle hears about it, there will be no peace in the house.”<br /> The words went in one his ear and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve, which was intoxicating. <br /> Baoyu grabbed Daiyu’s sleeve to see what it was. Daiyu laughed and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it came out of the closet.” Baoyu shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Daiyu sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”<br /> <br /> Daiyu wiped his mouth with her mocket,she pouted and said:“You did it again, but you also make trouble to us. Although uncle couldn't see it, other people could and would take it as a anecdote. Mabye he heard of it beacause of someone's flattery, there won't be quiet.”<br /> The words went in one of his ears and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve,<br /> <br /> ==法语语言文学 202120081558 周清 女==<br /> <br /> 宝玉笑道：“凡我说一句，你就拉上这些。不给你个利害也不知道，从今儿可不饶你了。”说着，翻身起来，将两只手呵了两口，便伸向黛玉膈肢窝内两胁下乱挠。黛玉素性触痒不禁，见宝玉两手伸来乱挠，便笑的喘不过气来。口里说：“宝玉，你再闹，我就恼了。”宝玉方住了手，笑问道：“你还说这些不说了？”黛玉笑道：“再不敢了。”一面理鬓，笑道：“我有奇香，你有‘暖香’没有？”<br /> 宝玉见问，一时解不来，因问：“什么‘暖香’？”黛玉点头笑叹道：“蠢才，蠢才！你有‘玉’，人家就有‘金’来配你；人家有‘冷香’，你就没有‘暖香’去配他？”宝玉方听出来，因笑道：“方才告饶，如今更说狠了。”说着又要伸手。黛玉忙笑道：“好哥哥，我可不敢了。”宝玉笑道：“饶你不难，只把袖子我闻一闻。”说着便拉了袖子，笼在面上，闻个不住。黛玉夺了手道：“这可该去了。”宝玉笑道：“要去不能。咱们斯斯文文的躺着说话儿。”说着，复又躺下。黛玉也躺下，用绢子盖上脸。<br /> <br /> Baoyu smiled and said:&quot;if i say a word,you will do something like this. You don't know how to constrain, from now on, i won't forgive you anymore if you won't change.（You don't know what happened if I'm not serious. I won't let you off from this day forward.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC))&quot; As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:&quot;Baoyu, if you make a disturbance,i will bw anoyed.&quot; Baoyu stopped, he smiled and said:&quot;Will you still say this?&quot; &quot;i'll never do it again. But i have a special perfume, do you have the 'warm perfume'.&quot; Daiyu smiled and said.<br /> Baoyu couldn't solve it for a while, so he asked:&quot;What's the &quot;warm perfume?&quot; Daiyu nodded and signed with a smile:&quot;stupd, stupid!You have &quot;jade&quot;, people will have &quot;gold&quot;to match you;i have &quot;cold perfume&quot;, but you don't have &quot;warm perfume?&quot; Baoyu undstood:&quot;You just surrendered, and now it's even more excesive.&quot; He was about to stretch out his hand again. Daiyu hurriedly smiled: &quot;Good brother, I don't dare anymore.&quot;Baoyu smiled: &quot;It's not difficult to spare you. I just smell your sleeves.&quot; As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, &quot;This is the time to go.&quot; Baoyu smiled and said, &quot;I can't go.(I don't go.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:10, 29 September 2021 (UTC)) Let's lie down and talk quietly.&quot; As he said, he lay down again. Daiyu also lay down and covered her face with silk.<br /> <br /> ==俄语语言文学 202120081488 宫博雅 女==<br /> <br /> 宝玉有一搭没一搭的说些鬼话，黛玉总不理。宝玉问他几岁上京，路上见何景致，扬州有何古迹，土俗民风如何。黛玉不答。宝玉只怕他睡出病来，便哄他道：“嗳哟！你们扬州衙门里有一件大故事，你可知道么？”黛玉见他说的郑重，又且正言厉色，只当是真事，因问：“什么事？”宝玉见问，便忍着笑顺口诌道：“扬州有一座黛山，山上有个林子洞。”黛玉笑道：“这就扯谎，自来也没听见这山。”宝玉道：“天下山水多着呢，你那里都知道？等我说完了，你再批评。”黛玉道：“你说。”<br /> 宝玉又诌道：“林子洞里原来有一群耗子精。那一年腊月初七，老耗子升座议事，说：‘明儿是腊八儿了，世上的人都熬腊八粥。如今我们洞里果品短少，须得趁此打劫些个来才好。’乃拔令箭一枝，遣了个能干小耗子去打听。小耗子回报：‘各处都打听了，惟有山下庙里果、米最多。’老耗子便问：‘米有几样？果有几品？’小耗子道：‘米、豆成仓。果品却只有五样：一是红枣，二是栗子，三是落花生，四是菱角，五是香芋。’<br /> Precious Jade Merchant chattered by fits and starts, Mascara Jade Forest kept silent. Precious Jade Merchant asked, “How old were you when you went to the captical? What did you see along the road? Are there any historical sites in Yangzhou? How about the folk customs?” She didn’t answer. Precious Jade Merchant was worried she will get ill for sleeping too long , and coaxed her, “ Ah! There is an important event in yamen of Yangzhou, you know that? ” Mascara Jade Forest saw what he said with a stern look,so she aslo took it seriously. Then she asked, “What envent? ” Upon seeing this, Precious Jade Merchant concealed a smile and kept cooking up, “in Yangzhou there is a mountain called Daishan and a forest cave upon there. ” Mascara Jade Forest smiled, “It is nonsense, I have not heard of it at all. ”Precious Jade Merchant replied, “There are so many landscapes in the world, how do you know all of them? Keeping your comments until i finish my words. ” She said, “Say it. ” Precious Jade Merchant talked recklessly again, “There used to be a bunch of ratspirits in the forest cave. On the seventh day of the twelfth lunar month, the elder ratspirit held a meeting. On the meeting, he said, ‘Tomorrow is the eighth day of the twelfth lunar month. People will all make laba rice porridge. Now that we are short of grain in the cave, we must seize the chance to rob some. ’ Cosequently he threw a command arrow and sent an able young ratspirit to inquire. Young ratspirit returned and reported, ‘I have made inquiries everywhere. The temple at the mountain foot stores most fruits and rice. ’ The old ratspirit asked, ‘ How many kinds of grain? How many kinds of tribute? ’ The young ratspirit said, ‘There's a whole warehouse of rice and bean. There are only five kinds of cereal: one is red dates, two is chestnuts, three is peanuts, four is water chestnut, five is taro. ’<br /> <br /> Chinese names can be translated directly in pinyin.(宝玉—Baoyu；黛玉—Daiyu);--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:46, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081515 毛优 女==<br /> <br /> “老耗子听了大喜，即时拔了一枝令箭，问：‘谁去偷米？’一个耗子便接令去偷米。又拔令箭问：‘谁去偷豆？’又一个耗子接令去偷豆。然后一一的都各领令去了。只剩下香芋，因又拔令箭问：‘谁去偷香芋？’只见一个极小极弱的小耗子应道：‘我愿去偷香芋。’<br /> “老耗子和众耗子见他这样，恐他不谙练，又怯懦无力，不准他去。小耗子道：‘我虽年小身弱，却是法术无边，口齿伶俐，机谋深远。这一去，管比他们偷的还巧呢。’众耗子忙问：‘怎么比他们巧呢？’小耗子道：‘我不学他们直偷；我只摇身一变，也变成个香芋，滚在香芋堆里，叫人瞧不出来，却暗暗儿的搬运，渐渐的就搬运尽了。这不比直偷硬取的巧吗？’众耗子听了，都说：‘妙却妙，只是不知怎么变？你先变个我们瞧瞧。’小耗子听了，笑道：‘这个不难，等我变来。’说毕，摇身说：‘变！’竟变了一个最标致美貌的一位小姐。众耗子忙笑说：‘错了，错了。原说变果子，怎么变出个小姐来了呢？’小耗子现了形，笑道：‘我说你们没见世面，只认得这果子是香芋，却不知盐课林老爷的小姐才是真正的香玉呢。’”<br /> <br /> The old mouse was overjoyed and immediately drew an arrow and asked:&quot;Who is going to steal the rice?&quot; A mouse took the order to steal the rice. Then he drew /pulled another arrow and asked again :&quot;Who is going to steal the beans?&quot; Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse drew this left arrow and asked:&quot;Who is going to steal the taro?&quot; At this time a very small and weak mouse responded:&quot;I am willing to steal the taro.&quot; The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless supernatural power--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:38, 28 September 2021 (UTC)--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]), skillful tongue and foresight. I will steal more cleverly than others. &quot;The mice hurriedly asked: &quot;How can you do that?&quot; The little mouse said: &quot;I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, &quot;It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!&quot;The little mouse listened and said with a smile: &quot;This is not difficult, wait for me!&quot; After speaking, he said: &quot;Change! &quot;She has turned into the most beautiful girl in this world. The mice laughed and said:&quot;it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?&quot; The little mouse appeared, and smiled: &quot;I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. &quot;(In Chinese pronounciation of the word &quot;taro&quot; is as the same as the word &quot;fragrant jade&quot;)--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 14:28, 28 September 2021 (UTC)Sept. 28<br /> <br /> ==俄语语言文学 202120081529 吴婧悦 女==<br /> <br /> 黛玉听了，翻身爬起来，按着宝玉笑道：“我把你这个烂了嘴的！我就知道你是编派我呢。”说着便拧。宝玉连连央告：“好妹妹，饶了我罢，再不敢了。我因为闻见你的香气，忽然想起这个故典来。”黛玉笑道：“饶骂了人，你还说是故典呢。” 一语未了，只见宝钗走来，笑问：“谁说故典呢？我也听听。”黛玉忙让坐，笑道：“你瞧瞧，还有谁？他饶骂了，还说是故典。”宝钗笑道：“哦！是宝兄弟哟，怪不得他，他肚子里的故典本来多么。就只是可惜一件：该用故典的时候儿，他就偏忘了。有今儿记得的，前儿夜里的芭蕉诗就该记得呀，眼面前儿的倒想不起来。别人冷的了不得，他只是出汗。这会子偏又有了记性了。”黛玉听了，笑道：“阿弥陀佛！到底是我的好姐姐。你一般也遇见对子了。可知一还一报，不爽不错的。”<br /> 刚说到这里，只听宝玉房中一片声吵嚷起来。<br /> 未知何事，下回分解。<br /> <br /> Daiyu listened, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I knew that you were making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter.<br /> <br /> Daiyu heard, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I know that you are making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You are exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter. --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:20, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081533 谢庆琳 女==<br /> <br /> 花解语──解：理解，领会。 语本“解语花”，出自五代·王仁裕《开元天宝遗事·卷下·解语花》：“秋八月，太液池有千叶白莲，数枝盛开，帝(唐玄宗)与贵戚宴赏焉。左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花！’”(争：怎。)原指唐玄宗把杨贵妃比做善解人意的鲜花。引申以比喻善解人意的美女。曹雪芹化用为“花解语”，则变为美女善解人意；而“花”又为袭人之姓，则“花解语”就是花袭人善解人意。<br /> 玉生香──玉：指林黛玉。 生香：散发出香气。语或本“活色生香”，出自唐·薛能《杏花》诗：“活色生香第一枝，手中移得近青楼。”原形容杏花呈现出生机盎然的美丽颜色，散发出沁人心脾的香气。引申以形容女子的天生美貌和芳香气息。这里用以形容林黛玉的天生美貌和芳香气息。<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiyan Pond. The Emperor (Tang Xuanzong) and his noble relatives enjoyed the feast, and all the people around him admired them. After a long time, the emperor pointed to the noble princess and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin's use of the word &quot;Hua Jie Yu&quot; is a metaphor for a beautiful woman who understands people's feelings; and since &quot;Hua&quot; is also the surname of Assailant, &quot;Hua Jie Yu&quot; means that Hua Assailant understands people's feelings. “Jade is fragrant” - “Jade” refers to Lin Daiyu. The name of the poem is &quot;Jade&quot;. The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, and the hand has moved close to the green tower.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.<br /> --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:02, 29 September 2021 (UTC)<br /> “Hua Jie Yu” - &quot; Jie&quot;: to understand, to comprehend. The phrase is from five dynasties and ten years ·Wang Renyu's &quot;The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation&quot;: &quot;In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiye Pond. The Emperor (Tang Xuanzong) and his relatives enjoyed the beautiful scenery, and all the people around him admired them. After a long time, the emperor pointed to Yang Guifei（his wife）and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'&quot; (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin used the word &quot;Hua Jie Yu&quot; as a metaphor for a beautiful woman who understands people's feelings; and since “Hua” is also the surname of Xi ren, “Hua Jie Yu” means that “Hua Xiren” understands people's feelings. “Yu Sheng Xiang” - “Yu”(Jade) refers to Lin Daiyu. “Sheng Xiang”- exude fragrance. Or it could be called ''Huo Se Sheng Xiang''.The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: &quot;The first branch of apricot blossoms is in living colour and fragrance, when got it in hand has moved close to the brothel.&quot; The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 03:24, 29 September 2021 (UTC)<br /> <br /> ==俄语语言文学 202120081552 张怡然 女==<br /> <br /> 掷骰(t óu投)子——是一种游戏，即互掷骰子，以点数多少决输赢。 骰子：游戏或赌博用具。多用兽骨制成，为立体小方块，六面分别刻以一、二、三、四、五、六点，一、四点涂以红色，其馀涂以黑色，故又称“色子”。相传为曹操之子曹植发明。<br /> 《丁郎认父》──取材于小说《升仙记》的弋阳腔剧目。写明代杜文学因受奸相严嵩迫害，流落湖广，入赘胡丞相府，与前妻所生子丁郎曲折相认的故事。<br /> 《黄伯央大摆阴魂阵》──或作《黄伯英大摆阴兵阵》。是由《七国春秋平话》改编的地方戏目。写燕国大将乐毅请师父黄伯央(《七国春秋平话》作“黄伯杨”)下山摆设阴魂阵围困齐将孙膑，最后两国讲和的故事。<br /> Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is also black, so the dice is called again ''Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao. <br /> ''Ding lang got acquainted with his father''-- based on the novel ''Sheng Xian Ji'' yiyang repertoire. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.<br /> ''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last two countries peace story.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 15:47, 28 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081509 刘越 女==<br /> <br /> 香玉──典出唐·温庭筠《晚归曲》：“弯堤弱柳遥相瞩，雀扇团圆掩香玉。”原比喻美女散发的香气和洁白如玉的肌肤。这里是把玉石的“玉”和林黛玉的“玉”合为一体，以比喻美女林黛玉。<br /> 《孙行者大闹天宫》──京剧和地方戏均有此剧目，取材于小说《西游记》。写孙悟空跟随唐僧前大闹天宫的故事。<br /> 《姜太公斩将封神》──京剧和地方戏均有此剧目，取材于小说《封神演义》。写姜太公助周灭商后斩将封神的故事。 按：以上四剧皆为闹剧，隐寓宁国府子弟粗俗不堪。<br /> 献酬──亦作“献醻”。指酒席上主宾互相敬酒。《诗经·小雅·楚茨》：“献醻交错，礼仪卒度，笑语卒获。”郑玄笺：“始主人酌宾为献，宾既酌主人，主人又自饮酌宾曰醻。”<br /> 行令──即行酒令。是一种宴会中助兴的游戏。其方法是：由一人任令官，按一定规矩行令，违令或按令该饮者都要饮酒。<br /> Sweet jade -- classic tang · Wen Tingjun &quot;late homing song&quot; : &quot;Bent dike weak willow distant look, bird fan reunion mask sweet jade.&quot; Originally used as a metaphor for beauty to send out fragrance and white jade skin. Here, the &quot;jade&quot; of jade and the &quot;jade&quot; of Lin Daiyu are combined as a whole to compare the beauty Lin Daiyu. -- a play in Both Beijing and local operas, based on the novel 'Journey to the West.' It tells the story of Sun Wukong who caused havoc in heaven before he followed Tang Priest. <br /> Jiang Taigong beheaded a General and canonized a God. This play is used in Both Beijing Opera and local opera, and is based on the novel The Romance of Canonization. Write the story of Jiang Taigong, who helped Zhou destroy the Shang dynasty and then beheaded the generals and sealed the gods. The author explains: the above four plays are farce, alluding to the vulgar children of the Ningguo mansion.<br /> 献酬（Make toasts）─ can also be said 献醻. Refers to the banquet guests toasting each other. The Book of Songs· xiaoya ·chuets : &quot;The host and the guest toast each other, the etiquette completely conforms to the law, then a word and a smile are appropriate natural.&quot; Zheng Xuanjian: &quot;First, the host toasts to the guests. After the guests drink the wine revered by the host, the host drinks it, which is called making toasts .&quot; <br /> Order -- that is, order to drink. It's a fun game at a banquet. Its method is: by a person as an officer, according to certain rules of the order, the violation or according to the order of the drinker to drink.<br /> <br /> ==亚非语言文学 202120081550 张秋怡 女==<br /> <br /> 家生子儿——奴仆在主子家生养的子女。清代规定家奴之子女必须为奴，世代如此。清·赵翼《陔馀丛考·家生子儿》：“奴仆在主家所生子，俗谓家生子。按《法苑珠林》记庸岭有大蛇为患，都尉令长求人家生婢子及有罪家女祭之，‘家生’之名见此。”(按：《法苑珠林》为唐·释道世撰。)又《汉书·陈胜传》“秦令少府章邯免骊山徒、人奴产子”唐·颜师古注：“奴产子，犹今人云家生奴也。”“家生奴”即“家生子”。可知“家生子”或“家生奴”之称至少在唐代已有。<br /> 卖倒的死契——指双方约定卖出后不能赎身、必须终生为奴的卖身契。 卖倒：犹“卖定”、“卖死”。不可变更或反悔之意。<br /> 禄蠹——禄：身居官爵，享受俸禄。 蠹：蛀虫。 “禄蠹”或本“国蠧”，出自《左传·襄公二十二年》：“不可使也，而傲使人，国之蠧也。”意思是本无治国之才而身居高位，便是国家的蛀虫。“禄蠹”与“国蠧” 的意思基本上一样，也是指身居高位、坐享国家俸禄而不干实事的官吏。<br /> Offspring - The offspring of a servant in his master's house.The Qing Dynasty stipulated that the children of domestic slaves must be slaves,from generation to generation so.Qing · Zhaoyi “Gai Yu Cong Kao·The offspring of a servant in his master's house”：“A son born to a slave in his master's house is called a son of the family. according to the story in the Pearl forest of Fayuan that there was a snake in yongling, the commander ordered the family to give birth to maidservants and guilty family female sacrifice, the name of ‘Jia Sheng’ can be seen here.”(according to: the Pearl forest of Fayuan was written for Tang· Shi Daoshi.) Also in The Book of Han · Biography of Chen Sheng, “The Qin Dynasty sent Zhang Han to pardon those who had served in mount Lishan for crimes and the sons born to house slaves”Tang · Yan Shigu notes: “Slaves give birth to children, and is also slaves”.“family born slave” is “family born child”. It can be known that “family born son” or “family born slave” had been known at least in the Tang Dynasty.Dead deed of sale refers to the deed of sale in which both parties agree that they cannot redeem themselves and must be slaves for life. Sell down: “sell it” and “sell it to death”.The meaning of not changing or repentance.“LU DU”-Lu：official status, enjoy the salary. Du：moth. “Ludu” or “Guodu” from “Zuo Zhuan · Xianggong 22 years”: “do not make, but proud to make people the worm of the nation.It means that if you are in a high position without the ability to govern a country, you are the moth of the country. “Ludu” and “Guodu” basically the same meaning, also refers to a high position, enjoy the state salary and do not work officials.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 01:29, 29 September 2021 (UTC)<br /> <br /> ==亚非语言文学 202120081524 王逸凡 女==<br /> <br /> 明明德——头一个“明”为动词。彰明、弘扬之意。 明德：美德，至德，完美的道德。 语出《礼记·大学》：“大学之道，在明明德，在亲民，在止于至善。”意思是弘扬完美的道德。这里是指贾宝玉只肯定包括《大学》在内的《四书》(《论语》、《大学》、《中庸》、《孟子》)是正经书，其他书都要不得。<br /> 魔星——曹雪芹的原作为“天魔星”，显然是借用了佛家和道家的“天魔”之说。佛家说“天魔”为欲界第六天主。如《楞严经》卷九说：“或汝阴魔，或复天魔。”又《百喻经·小儿得大龟喻》说：“邪见外道，天魔波旬，及恶知识，而语之言，汝但极意六尘，恣情五欲，如我语者，必得解脱。”道家则说“天魔”为天上的魔怪。如《云笈七签》卷四说：“有经无符，则天魔害人。”这里的“魔星”则为冤家之意。<br /> Mingmingde—The first “Ming” is a verb which means obviousness, clearness or carrying forward and the word “Mingde” means virtue,supreme virtue,perfect morality.The《Book of Rites·Great learning》said that ：“The way of a university lies in being clear and virtuous,being close to the people and being perfect.”It means to promote perfect morality.Jiabaoyu only affirmed 《The Four Books》 including 《Great learning》.(《Analects》,《Great Learning》，《The Doctrine of the Mean》，《Mencius》) are the proper scriptures and the other books are not acceptable.<br /> Devil star—Cao Xueqin's original as “heaven devil star” apparently borrowed Buddhism and Taoism’s doctrine of “heaven devil”.Buddhists say that “demons” are the sixth god of desire.For example,volume 9 of the 《Surangama Sutra》says, “Either you cast shadows or you recover demons from heaven.”And《Buddhist parables》said:“Evil sees the outside world,the sky is full of demons,and evil knowledge.But as you speak,you will be free from your desires.”Taoism says that “demons of heaven” are demons in the sky.Such as 《Cloud gupta seven signs》volume 4 said:”there is no sign,then the devil harm people.”The “devil star” here is the meaning of enemy.<br /> <br /> ==亚非语言文学 202120081503 李新星 女==<br /> <br /> 腊八粥──源于佛教所谓“浴佛日”。相传释迦牟尼诞生于农历四月初八，故从汉代起，每逢此日，各佛寺都举行纪念活动，遍行布施，并用拌有香料的水灌洗佛像，谓之“浴佛日”、“浴佛节”或“灌佛日”。如《后汉书·陶谦传》说：“每浴佛，辄多设饮饭，布施于路。”又南朝梁·宗懔《荆楚岁时记》说：“四月八日，诸寺设斋，以五色香水浴佛，共作龙华会。按《高僧传》：‘四月八日浴佛，以都梁香为青色水，郁金香为赤色水，丘隆香为白色水，附子香为黄色水，安息香为黑色水，以灌佛顶。’”至宋代，又以释迦牟尼成佛日即腊月初八为“浴佛日”，每逢此日，各寺院都举行纪念活动，不仅沿袭了布施、浴佛等项目，还增加了腊八粥，谓之“浴佛会”。民间也仿效而吃腊八粥。事见宋·孟元老《东京梦华录·卷一○·十二月》：“初八日，街巷中有僧尼三五人作队念佛，以银、铜沙罗或好盆器，坐一金、铜或木佛像，浸以香水，杨枝洒浴，排门教化。诸大寺作浴佛会，并送七宝五味粥与门徒，谓之‘腊八粥’。都人是日各家亦以果子杂料煮粥而食也。”此后相沿成俗，至今不衰。<br /> Laba Porridge-Originated from what Buddhism calls &quot;Buddha Bathing Day&quot;. According to legend, Sakyamuni was born on the eighth day of the fourth month of the lunar calendar. Therefore, since the Han Dynasty, every Buddhist temple has held commemorative activities on this day. , &quot;Buddhist Bathing Festival&quot; or &quot;Buddha Day&quot;. &quot;The Book of the Later Han Dynasty·Tao Qian Biography&quot; said:&quot; Every time Buddha baths, to provid alms and rice to the road.&quot;In the Southern Dynasties Liang Zongmo's &quot;Jingchu Sui Shi Ji&quot; said: &quot;April 8th, all monasteries Set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together. According to &quot;The Biography of the Eminent Monk&quot;: ‘On April 8th, to bathe the Buddha, use Duliang incense as blue water, tulip as red water, Qiulong incense as white water, aconite incense as yellow water, benzoin as black water, to infuse the top of the Buddha. ’&quot;In the Song Dynasty, the day of Sakyamuni’s Buddhahood, the eighth day of the twelfth lunar month, was the &quot;Buddha Bathing Day.&quot; Every time this day, all the temples held commemorative activities, not only followed the alms, bathing Buddha and other items, but also added laba porridge, known as &quot;Buddha Bathing Day.&quot; &quot;On the eighth day of the lunar New Year, three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called &quot;laba porridge&quot;. Since then every families also cooks porridge with fruit and miscellaneous ingredients. &quot;Since then, the phase has become a common practice, and it has not faded to this day.</div>

Huang Zhuliang